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I 


THE 


,  a 


<n 


RELIGIOUS  INSTRUCTION 


OF  THE 


NEGROES. 


IN    THE   UNITED   STATES 


S  •-   -■' 


BY  CHARLES  C,  &M&*0*7" <**< 


S A  V ANN 
PUBLISHED  BY   THO 
1842 


I 


I 


Entered  according  to  the  Act  of  Congress,  in  the  year 
eighteen  hundred  and  forty-two: 

Br  C.  C.  JONES, 

In  the  Office  of  the  Clerk  of  the  District  Court  of  the  United 
States  for  the  District  of  Georgia. 


^ 


v 


A. 


THOMAS  PURSE,  PRINTER,  I 


SAVANNAH 


< 


V*  *J*AH»l£ 


PREFACE. 


The  preparation  of  the  following' pages  has  been  undertaken 
at  the  suggestion  of  friends,  seconded  by  the  convictions  of 
my  own  mind,  that  a  small  volume  on  the  Religious  Instruction 
of  the  Negroes  in  the  United  States  would  not  be  an  unacceptable 
offering  to  the  Public,  and  especially  the  Christian  Public,  at 
the  present  time.  Whatever  I  have  before  prepared  or  published 
on  the  subject  has  been  freely  used,  whenever  it  has  suited  my 
purpose,  in  the  present  composition. 

I  have  endeavored  to  confine  myself  to  the  Religious 
Instruction  of  the  Negroes,  and  have  touched  upon  other 
subjects  only  when  it  has  been  necessary  for  the  illustration  or 
support  of  the  one  before  me. 

I  commend  the  Book  to  the  candid  consideration  of  those 

who  read  it.     My  design  has  been  to  speak  the  truth  plainly 

and  in  love,  and  to  do  good.     May  the  blessing  of  Almighty 

God  attend  the  effort. 

CHARLES  COLCOCK  JONES. 

Riceboro,  Liberty  County,  Ga., ) 
July  4th,  1842.  £ 


CONTENTS. 


PART  I. 

Historical  Sketch  of  the  Religious  Instruction 
of  the  Negroes  from  their  first  introduction 
into  the  Country  in  1620  to  the  year  1842  : 
divided  into  three  periods. 

The  First  Period — From  their  introduction  in 
1620  to  the  first  census  in  1790  :  a  period  of  170 
years,        1 

1.  Account  of  the  Introduction  of  Negroes  into  the 
Colonies  under  the  Government  of  Great  Britain,   -  2 

2.  Estimated  Negro  Population  of  the  Colonies  at  the 
Declaration  of  Independence  and  census  of  1790,  -  3 

3.  Efforts  for  their  Religious  Instruction,  both  in 
Great  Britain  and  America,  year  by  year,  during  this 
Period,     --------------  6 

The  Second  Period  —  From  the  first  census  in 
1790  to  1S20  :  a  period  of  30  years,  year  by  year,     47 

The  Third  Period  —  From  1820  to  1S42:  a  period 
of  22  years,  year  by  year,         65 

1.  Efforts  year  by  year.    Manuals  of  Instruction,  65 

2.  Action  of  Ecclesiastical  Bodies,  and  of  different 
Denominations  of  Christians,     -------        89 

3.  This  period  — a  period  of  revival  as  to  this  partic- 
ular duty,  throughout  the  Southern  States,     -     -    -        96 

4.  General  Observations,  in  conclusion  of  Historical 
Sketch, 99 


TU  CONTENTS. 

P  ART    II. 

The   Moral   and    Religious  Condition  of  the 
Negroes 

I.  Disadvantages  to  be  encountered  in  prosecuting 
an  inquiry  into  the  Moral  and  Religious  Condition 

of  the  Negroes  in  the  United  States,       ...     101 

T.  The  First  Disadvantage.  •—  Our  intimate  knowl- 
edge of  the  degraded  moral  character  of  the  Negroes    103 

2.  The  Second  Disadvantage.  —  Our  difference  of  col- 
or and  superior  relations  in  society,     -----      104 

3.  The  Third  Disadvantage.  —  Our  latent,  and  in  ma- 
ny instances,  manifest,  disinclination  to  the  full  dis- 
closure of  the  Moral  and  Religious  Condition  of  the 
Negroes,       _-_,-__----_-      106 

4.  The  Fourth  Disadvantage.  —  The  difficuty  of  ob- 
taining an  insight  into  the  Negro  Character,      -     -      110 

II.  Circumstances    which    affect   their   Moral   and 

Religious  Condition, 112 

1.     The  circumstances  of  the  Slave  Population,     -     -      112 

[1.]   The  Negro  in  his  Childhood. 

(a)  Family  Government,  ---------  112 

(b)  Religious  Instruction,  private  and  public,    -    -  113 
(c    Access  to  the  Scriptures,     -------  115 

(d)  Association,      -----------  115 

(e)  Clothing, 115 

(f)  General  mode  of  living,       -------  116 

[2.]  The  JYegro  at  Mult  Jige. 

(a)  Family, --_  116 

(b)  Religious  Inslruction,    --------  117 

(c)  Access  to  Scriptures,     --------  118 

(d)  Marriage  and  Government,       ------  119 

2..     Circumstances  of  the  Free  Negro  population,     -  120 


CONTENTS.  VU. 

(a)  Location,    ------------  120 

(b)  Station  and  Condition  in  Society,       -     -     -     -  120 

(c)  Education  and  access  to  the  Scriptures,       -     -  121 

(d)  Houses  of  Public  Worship,  Ministers,  and  Sab- 
bath  Schools,      -      ---- 122 

(e)  Family  Government,  associations,  and  prospects 

of  advancement  in  society,       ------  123 

HI.  Moral  and  Religious  Condition  of  the  Negroes 

in  the  United  States, 124 

1.     The  Moral  and  Religious  Condition  of  the  Slave 

Population,     -------------     125 

[1.]   Country  Negroes. 

(a)  Ignorance  ot  the  Doctrines  and  Duties  of  Chris- 
tianity, is  prevalent  among  the  Negroes,       -     -      125 

(b)  Intimately  connected  with  their  ignorance  is  their 
Superstition, 127 

(c)  Their  sense  of  obligation  to  improve  their  relig- 
ious privileges  is  seriously  defective,       -     -     -      128 

(d)  They  have  but  a  poor  standard  of  moral  character, 
and  are  indifferent  to  the  general  corruption  of 
manners  that  prevails  around  them,     -     -     -     -      129 

(e)  The  frequency  of  Church  Discipline  and  the 
character  of  the  crimes  requiring  it,  cast  light 
upon  their  Moral  and  Religious  Condition,  -     -      131 

(f)  Brief  view  of  prevailing  vices,      .....      133 

1.  Violations  of  Marriage  Contract,     -     -     -     -      132 

2.  Uncleanness,      -      -      -----...      134 

3-  Theft, 135 

4.  Falsehood, 135 

5.  Quarreling  and  Fighting,   -----..      I3g 
0.  Insensibility  of  heart, -      137 

7.  Profane  swearing,    -------..  137 

8.  Drunkenness,      ---..-.___  237 

9.  Sabbath  breaking, 133 

[2.]  Town  and  City  Negroes. 

(a)  Classes, 139 


Vlll.  CONTENTS. 

(b)  Comparison  with  country  Negroes,     -     -     -     -  139 

[3.]  Extracts  from  various  Authors  corroborative  of 
the  view  taken  of  their  Moral  and  Religious 

Condition,   -------_-___  ]4Q 

2.    Moral  and  Religious  Condition  of  the  Free  Negro 

Population,  ---- _.  J45 

[1.]  Prevailing  Vices, 145 

(a)  Lovers  of  pleasure  and  show, 145 

(b)  Proverbially    idle, _.._  14Q 

(c)  Improvident, 146 

(d)  Addicted  to  profane   swearing, 146 

(e)  Quarreling,  ------.-___.  146 

(f)  Sabbath   breaking, 146 

{g)  Drunkenness,    ------..___  146 

(h)  Theft, 146 

(i)  Lewdness,    ----.----___  147 

[2.J  Extracts  from  different  publications,     -     -     -  147 
[3.]  General  conclusions  on  the  Moral  and  Religious 

Condition  of  the  Negroes  in  the  United  States,  153 


PART   III. 

Obligations  of  the  Church  of  Christ  to  at- 
tempt the  Improvement  of  the  Moral  and 
Religious  Condition  of  the  Negroes  in  the 
United    States,  by   affording   them    the    Gospel. 

I.  Obligations  of  the  Church  to  afford  the  Gospel  to 
the  Negroes, J 55 

1.  To  the  Negroes  in  the  Slave  States.     Considerations 
which   place   them  first  in  their  claims   upon   our 
benevolent  attention,        ---------      156 

They  are  the  most  dependent  of  all  people  upon  us  for 

tlie  word  of  life,      -----------      156 


CONTENTS.  \X. 

They  are  the  most  needy  and  most  accessible,    -     -     -      158 
The   obligation  of  the  Church  in  the  Slave-holding 
States  to  impart  the  Gospel  to  the  Negroes  within 
those  States,  imposed  upon  us. 

[1.]  By  the  Providence  of  God, 159 

[2.]  By  the  Word  of  God, 159 

(a)  Passages  of  a  general  character,    -----      160 

(b)  Express  commands  to  masters,  both  in  Old  and 
New  Testament.     Relation  recognized,  -     -     -      161 

[3.]  We  cannot  disregard  this  Obligation,  thus  impo- 
sed, without  forfeiting  — 

(a)  Our  Humanity,      ----------      165 

(b)  Our  Gratitude, 166 

(c)  Our  Consistency,   ----------      166 

(d)  Our  claim  to  the  spirit  of  Christianity,    -     -     -      168 
2.     It  is  the  duty  of  the  white  churches  i;i  the  Free 

States  to  afford  the  Gospel  to  the  Negroes  in  those 

States, 171 

[1.]  Because  of  their  general  poverty,      -     -     -     -  171 

[2.]  Their  moral  degradation,     -------  172 

[3.]  Their  dependence  upon  the  whites,    -     -     -     -  172 

[4.]  And  of  consistency, --  173 

II.  Excuses  in  relation  to  a  discharge  of  the  Obli- 
gations now  proved  to  rest  upon  the  Church  of 
Christ,  usually  advanced  in  the  Slave  States,     -     175 

1.  The  Negroes  have  the  Gospel  already,     -     -     -      175 

2.  They  arc  incapable  of  receiving  religious  instruc- 
tion except  to  a  very  limited  extent, 178 

3.  The  Gospel  meets  with  little  success  among  them,    180 

4.  We  have  no  means  of  supplying  them  with  the 
Gospel, 181 

5.  There  are  peculiar  and  great  difficulties  to  be  over- 
come,       _..-.      182 

6.  Excuses  sometimes  urged  by  owners,      -     -     -     -      183 
(a)  I  am  a  Master,  but  no  Christian,  and  am  therefore 

excused  from  the  duty, 184 


X.  CONTENTS. 

(6)  Although  I  hope  I  am  a  Christian,  yet  I  am  not 

qualified  to  instruct  my  servants. 184 

(c)  I  live  away  from  my  people, 185 

{d)  The  management  and   religious    instruction  of 

servants  cannot  be  united  in  one  person,       -     -      18G 

(e)  When  I  instruct  my  people  they  presume  upon  it,      188 
7.     Excuses  sometimes  urged  by  Ministers.    -     -     -     -     189 

(a)  I  am  not  able  to  make   myself  understood  by  the 
Negroes.     I  have  no  turn  for  preaching  to  them,    189 

(b)  My  church  allows  me   no  time  to  preach  to  the 
Negroes.     I  am  willing  to  do  so,  if  I  could,  -     -    190 

III.  Objections  to  the  Religious  Instruction  of  the 
Negroes  in  the  Slave  Slates,     -•'•-*■     192 

1.  If  we  suffer  our  Negroes  to  be  instructed  the  tend- 
ency will  be  to  change  the  civil  relations  of  society 

as  now  constituted, 193 

2.  The  way  will  be  opened  for  men  from  abroad  to 
enter  in  and  inculcate  doctrines  subversive  of  our 
interests  and  safety, 195 

3.  The  religious  instruction  of  the  Negroes  will  lead 

to  neglect  of  duty  and  insubordination,    -     -     -     -      197 

4.  The  Negroes  will  embrace  seasons  of  religious 
worship  for  originating  and  executing  plans  of  insub- 
ordination and  villany, 201 

5.  Religious  instruction  will  do  no  good  ;  it  will  only 
make  the  Negroes  worse  men  and  worse  hypocrites,    203 

IV.  Benefits  which  would  flow  f;om  the   faithful 
Religious  Instruction  of  the  Negroes,     -     -     -     206 

1.  There  would  be  a  better  understanding  of  the  rela- 
tions of  Master  and  Servant,  and  of  their  reciprocal 
duties, 206 

2.  The  pecuniary  interests  of  Masters  would  be 
increased,     ----- 208 

3.  Religious  instruction  would  contribute  to  safety,      .  210 

4.  Would  promote  our  own  morality  and  religion,    -     216 


CONTENTS.  XI. 

5.  Much  unpleasant  discipline  would  be  saved  the 
churches, 217 

6.  The  souls  of  our  servants  would  be  saved.     Con- 
clusion to  Part  III, 218 


PART    IV. 

Means  and  Plans  for  promoting  and  securing 
the  Religious  Instruction  of  the  Negroes  in  the 
United  States. 

I.  The  Chinch  of  Christ  must  be  made  familiar  with 

the  duty,  and  moved  to  its  performance,  -     -     221 

1.  No  necessity  for  formation  of  extensive  associations 

and  societies  for  the  work, 221 

2.  Churches  in  their  respective  organized  forms  com- 
petent to  the  work, 232 

3.  Duty  should  be  brought  before  Bishops,  Elders,  and 
Deacons,  and  introduced  by  them  into  their  respec- 
tive Churches  and  Church  Judicatories,  and  manner 

of  doing  so, 222 

4.  Essays,  reports,  sermons,  and  tracts  should  be  print- 
ed and  circulated  on  the  subject,     -     -     -  -     -      225 

II.  Ways  and   Means  of  imparting  Religious   In- 
struction to  the  Negroes, 226 

1.  The  Gospel  should  be  communicated  to  the  entire 
Negro    population  ;    statedly,  frequently,  intelligibly, 

and  in  its  fulness, 226 

2.  Persons  by  whom  it  shall  be  so  communicated. 

(a)  In  the  first  place,  by  Bishops  of  Churches  both  in 

the  Free  and  Slave  States, 227 

Particularly  by  Bishops  in  the  Slave  States,  for 
1.  They  are  settled  over  entire  households  —  Mas- 
ters and  Servants, 227 


Xll,  CONTENTS. 

2.  They  should,  therefore,  devote  a  portion  of  each 
Sabbath  to  regular  preaching  to  the  Negroes.        228 

3.  Lecture  if  possible,  and  attend  plantation  meet- 
ings during  the  week, 228 

4.  Should  have  regular  Sabbath  Schools  for  chil- 
dren and  adults.     Their  benefit, 229 

5.  Stated  seasons  for  meeting  with  colored  mem- 
bers; and  with  colored  children  for  their  cate- 
chetical instruction, 230 

6.  Attend   Funerals, 232 

7.  Perform  Marriage  Ceremonies,     ....     -      232 

8.  Attend  with  their  Sessions  punctually  and  dil- 
ligently  to  the  discipline  of  colored  members,  and 
appoint  committees  of  Instruction  for  Inquirers,     233 

9.  Endeavor  to  awaken  Church  Members,  Masters 
and  Mistresses  to  the  duty  of  affording  suitable 
Instruction  to  their  Negroes, 234 

(b)  In  the  sec  >nd  place,  the  Gospel  must  be  communi- 
cated by  Ministers  of  the  Gospel,  employed  as 
Missionaries  to  the  Negroes. 

1.  Missionaries  absolutely  needed, 235 

2.  Should  be  Southern  men,    -_-----  235 

3.  But  how  shall  they  be  employed  and  supported?  235 
By  Domestic  Missionary  Societies,  -  -  -  -  237 
By  Presbyteries,  Associations,  Conferences  and 

Conventions, 237 

By  one  or  more  Churches  uniting  their  contribu- 
tions,        .....      238 

By  one  or  more  Planters  doing  the  same,     -     -      238 

(c)  In  the  third  place,  we  are  to  look  to  owners 
themselves  to  communicate  the  Gospel  to  the 
Negroes, 239 

1.  The  owner  should  impress  upon  his  people  the 
great  duty  of  aitending  public  worship  on  the 
Sabbath, -     -      240 

2.  Make  all  the  children  and  youth  attend  punctu- 
ally the  Sabbath  School, 240 


CONTENTS.  XU1. 

3.  The  plantation  should  be  brought  under  religious 
influences  and  the  physical  condition  of  the 
People  improved, 240 

4.  The  owner  should  undertake  the  instruction  of 
the  people  himself.  Way  and  manner  of  his 
doing  so,    ------------     244 

(d)  In  the  fourth  place,  we  are  to  look  to  Elders  and 
Laymen  to  assist  in  this  good  work,      ....      248 
Our  main  dependence,  in  conclusion,  must  be  upon 
settled  pastors  &  stated  snpplies  of  our  Churches    249 
III.  The  Manner  in  which  the  Gospel  should   he 
communicated  to  the  Negroes,  so  as  to  meet  the 
character,  condition,  and  circumstances  of  the 
People, 250 

1.  Manner  of  Preaching       -      -------      250 

fa)  What  kind  of  Ministers  are  needed  ?    Not  igno- 
rant, but  educated  and  intelligent  Ministers,        -      250 

[1)  The  Minister  to  the  Negroes  should  pay  attention 
to  his  general  deportment  among  tnem,     -     -     -      254 

(c)  To  his  manner  in  preaching,     ------      255 

(d)  To  the  style  and    character  of   his    sermons. 
What  kind  of  sermons  are  most  suitable,      -      -      256 

(e)  He  should  see  that  the  strictest  order  is  observed 

in  all  his  religious  meetings,     ------      252 

(f)  And  mark  the  deportment  of  the  people,     -    -     252 

2.  Manner  of  conducting  Sabbath  Schools.     Manuals 

and  Plans  of  instruction,       - --      252 

3.  Manner  of  conducting  Plantation  Meetings,    -     -      267 

4.  Manner  of  treating  opposition  to  the  work  of  Re- 
ligious Instruction  of  the  Negroes,      -----      269 

5.  Manner  of  speaking  and  acting  in  relation  to  the 
Civil  Condition  of  the  Negroes, 270 

6.  The    best  form  of  Church  Organization  for   the 
Negroes, -    -     273 

7.  Conclusion, 275 


PART     I  . 

Historical  Sketch  of  the  Religious  Instruction  of  the 
Negroes  from  their  first  introduction  into  the  Country 
in  1620  to  the  year  1842. 


CHAPTER    I 


Ti'ie   First   Period — From  their  first  Introduction,  in   1620,  to  the 
first  Census,  in  1790 :  a  period  of  170  years. 

Such  is  the  scarcity  of  materials,  and  the  difficulty  of 
arriving  at  the  scattered  sources  of  information,  that  I 
have  called  the  following  Historical  Notice  of  the 
Religious  Instruction  of  the  Negroes  in  the  United 
States,  "A  Sketch."  It  deserves  no  better  name, 
although,  perhaps,  it  may  embody  the  principal  facts  on 
the  subject. 

For  the  sake  of  perspicuity,  the  Sketch  is  divided 

into  Periods  of  Time  —  the  First  Period,  extending 

from  the  Introduction  of  the  Negroes  into  the  Country, 

in  1620,  to  the  first  Census,  in  1790;  a  period  of  170 

years  :  the  Second  Period,  from  1790  to  1820;  a  period 

of  30  years  :  and  the  Third  Period,  from  1820  to  1842; 

a  period  of  22  years. 
1 


2  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

1.  Account  of  the  Introduction  of  Negroes  into  ike 
the  Colonies  under  the  Government  of  Great  Britain. 

It  was  in  the  year  1501  that  Isabella  of  Spain  granted 
permission  for  the  introduction  of  Negro  slaves  into 
Hispaniola;  but  such  only  as  had  been  born  in  Spain, 
or  in  slavery  among  Christians;  and  in  the  following 
year  a  few   had  been  sent  into  the  New  World. 

In  1508  the  Spaniards  opened  a  direct  trade  in  slaves, 
and  imported  Negroes  into  Hispaniola  from  the  Portu- 
gese settlements  on  the  Coast  of  Guinea.  Ferdinand 
V.,  by  royal  ordinance,  enjoined  a  direct  traffic  in  slaves 
between  Guinea  and  Hispaniola,  in  1511,  and  Charles 
V.,  in  1512-13. 

In  1517  Charles  V.  granted  a  patent  to  one  of  his 
Flemish  favorites,  containing  an  exclusive  right  of  im- 
porting slaves,  four  thousand  annually,  into  Hispaniola* 
Cuba,  Jamaica,  and  Puerto  Rico.  This  favorite  sold 
his  patent  to  some  Genoese  merchants  for  25,000  ducats, 
and  they  were  the  first  who  brought  into  regular  form  that 
commerce  for  slaves  between  Africa  and  America,  which 
has  since  been  carried  on  under  such  revolting  circum- 
stances and  to  such  an  amazing  extent. 

Forty-five  years  after,  in  1562-3,  the  English  entered 
the  trade  under  Sir  John  Hawkins  and  carried  Negroes 
from  Africa  to  Hispaniola,  and  in  1567  Queen  Elizabeth 
protected  and  sliaied  the  traffic.  Thus  the  Mother  Coun- 
try was  engaged  in  the  traffic  forty-five  years  before  the 
first  permanent  settlement  was  made  in  her  American 
Colonies,  which  was  at  Jamestown,  Virginia  in  1607. 

The  Dutch,  in  common  with  other  maritime  nations 
of  Europe,  engaged  in  the  trade,  and  a  man-of-war  of 
that  nation,  from  the  Coast  of  Guinea,  in  August,  1620, 
(four  months  before  the  Plymouth  Colony  arrived  in 
America,)  landed  twenty  Negroes  for  sale*  in  the  Colony 


HISTORICAL  SKETCH.  3 

of  Virginia,  on  James  river,  which  determines  the  epoch 
of  their  introduction  into  the  Colonies.  From  this 
period  they  were  gradually,  and  at  different  times,  intro- 
duced  into  all  the  Colonies  from  Massachusetts  to  Geor- 
gia ;  and  for  the  most  part,  contrary  to  the  wishes  of 
the  Colonists. 

The  first  cargo  of  Negro  slaves  was  brought  into 
Boston  in  1G45,  and  though  their  introduction  was 
denounced  and  the  Negroes  ordered  to  be  "returned  at 
public  charge;"  yet  it  was  afterwards  permitted,  and 
people  engaged  in  the  trade. 

In  Maryland  acts  were  passed  encouraging  the  impor- 
tation of  Negroes,  in  1671  ;  and  in  this  same  year  *.hey 
were  first  introduced  into  South  Carolina.  They  were 
legally  admitted  into  Georgia  in  1747.  The  precise 
year  of  their  admission  into  the  remaining  eight  of  the 
old  thirteen  Colonies  is  not  accurately  known. 

2.  Estimated  Negro  Population  of  the  Colonies  at 
the  Declaration  of  Independence  ;  and  Census  of  1790. 

I  have  no  references  at  hand  by  which  to  determine 
the  number  of  Negroes  in  each  of  the  Colonies,  nor  the 
aggregate  in  all,  before  the  Declaration  of  Independence, 
as  no  general  census  was  ever  taken  of  the  Colonies 
while  they  continued  such.  But  there  are  statements  of 
the  number  in  most  of  the  Colonies,  given  in  different 
years,  which  I  shall  proceed  to  mention. 

Virginia  was  settled  in  1607,  and  in  1671  contained 
2,000  Negroes  ;  in  1763,  100,000. 

Massachusetts  was  settled  in  1620,  and  in  1763  con- 
tained 4,500. 

Rhode  Island  was  settled  in  1636.  In  1680  had 
imported  but  a  few  Negroes,  in  1730  contained  1,648, 
and  k  1748,  4,373. 


4  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

Connecticut  was  settled  in  1635.  In  1680  had  30 
Negroes,  and  in  1774,  6,464. 

New  Hampshire  was  settled  from  Massachusetts  and 
became  a  separate  Colony  in  1741,  and  in  1775  contained 
659  Negroes. 

New  York  was  settled  by  the  Dutch  in  1613.  In 
1756  contained  13,542. 

New  Jersey  was  settled  1627.  In  1738  contained 
3,981  Negroes  and  slaves,  and  in  1745,  4,606. 

Maryland  was  granted  to  Lord  Baltimore  in  1632. 
In  1755  contained  42,764  Negroes,  and  for  a  time,  2,000- 
were  imported  annually.  Mr.  Burke  says,  in  1757  the 
number  was  upwards  of  60,000., 

North  Carolina  was  permanently  settled  in  1650, 
and  became  distinct  from  Virginia  in  1727.  In  1701  it 
had  5,000  inhabitants,  besides  Negroes  and  Indians,  and 
in  1702,  6,000. 

South  Carolina  was  granted  to  Lord  Clarendon  in 
1662.  In  1723  contained  18,000  Negroes  ;  in  1724,  439 
were  imported  ;  in  1730  contained  28,000;  in  1731  1,500 
were  imported.  In  1765  contained  90,000  ;  in  1773  over 
6,000  were  imported.  This  Colony  lost  25,000  Negroes 
in  the  Revolutionary  war. 

Georgia  was  settled  in  1732-3.  Slavery  was  legalized 
in  1747,  and  in  1772  contained  14,000  Negroes. 

The  probable  number  of  Negroes  in  the  Colonies  at 
the  Declaration  of  Independence  in  1776,  may  be  ascer- 
tained in  the  following  manner.  Take  the  known  popu- 
lation in  the  different  Colonies  nearest  the  year  1776 ; 
compare  that  with  the  census  of  1790;  take  into  con- 
sideration the  rate  of  increase  from  nature  and  from 
importation,  and  also  the  decrease;  and  then  give  the 
supposed  population  in  round  numbers. 

Massachusetts.  —  Last  return  in  1763  to  1776,  13 


HISTORICAL  SKETCH.  5'. 

years,  the   population   decreasing ;    supposed 
population  in  1776 3,500- 

Rhode  Island,— 1748  to  1776,  28  years, 
stationary 4,373 

Connecticut.. — J  774  to  1776,  2  years,  de- 
creasing          6,000 

New  Hampshire.  —  1775  to  1776,  1  year, 
stationary 659 

New  York.  — 1756  to  1776,  20  years  in- 
creasing       15,000j 

New  Jersey.  — 1745  to  1776,31  years  in- 
creasing         7,600 

Delaware.  —  Estimated  in  1776  compared 
with  1790 9,000 

Pennsylvania.  —  Estimated  in  1775  com- 
pared with  1790,  the  act  of  Abolition  in  1780 
taken  into  the  account 10,000 

In  1757,  Mr.  Burke  says,  "  not  the  fortieth, 
part  of  the  inhabitants  were  Negroes." 

Maryland.  —  1755  to  1776,  21  years,  in- 
creasing  __.      80,000^. 

Virginia  —  1763  to  1776,  13  years,  increas-- 
ing 165,000 

North  Carolina.  —  Estimated  in  same  way 
as  Delaware 75,000 

South  Carolina. —  1765  to  1776,  11  years, 
increasing,  and  loss  in  Revolution  considered.     110,000- 

Georgia.  — 1772  to  1776,4  years,  inci  easing.      16,000 

Total, . . 502,132.  v 

Making  a  total,  in  round  numbers,  of  500,000  Negroes 
wbo  had,  in  the  course  of  156  years,  from  1620  to  1776, 
accumulated  on  our  shores,  by  importation  and  natural 
increase. 

T.he  proportion  of  free  Negroes,  in  this  estimate,  at 
1* 


6  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

the  Declaration  of  Independence,  must  have  been  incon- 
siderable; as  it  was  not  until  after  the  Revolution  that 
manumissions  by  owners,  and  manumissions  in  the 
progress  of  acts  of  Abolition,  multiplied. 

The  Census  of  the  United  States  for  1790,  gives 
697,697  Slaves  and  59,481  Free  Persons  of  Color;  a 
total  of  757,178. 

3.  Efforts  for  their  Religious  Instruction,  both  in 
Great  Britain  and  America,  year  by  year,  during  this 
Period. 

Having  brought  distinctly  to  view  this  multitude  of 
people  introduced  amongst  us  in  the  inscrutable  provi- 
dence of  God,  the  original  stock  being  in  a  state  of 
absolute  Heathenism,  we  may  inquire  into  the  efforts 
made  for  their  Religious  Instruction. 

1673.  Mr.  Baxter  published  his  "  Christian  Direc- 
tory," in  which  he  has  a  chapter  of  "  Directions  to  those 
Masters  in  Foreign  Plantations  who  have  Negroes  and 
other  slaves;  being  a  solution  of  several  cases  about 
them." 

The  first  Direction  calls  upon  masters  to  "under- 
stand well  how  far  your  power  over  your  slaves  extendeth 
and  what  limits  God  hath  set  thereto." 

"  Remember  that  they  have  immortal  souls,  and  are 
equally  capable  of  salvation  with  yourselves  :  and  there- 
fore you  have  no  power  to  do  any  thing  which  shall 
hinder  their  salvation.  Remember  that  God  is  their 
absolute  owner,  and  that  you  have  none  but  a  derived 
and  limited  propriety  in  them  ;  —  that  they  and  you  are 
equally  under  the  government  and  laws  of  God  ; — that 
God  is  their  reconciled  tender  Father,  and  if  they  be 
as  good,  doth  love  them  as  well  as  you  ;  —  and  that  they 
are  the  redeemed  ones  of  Christ:  —  Therefore,  so  use 
them  as  to  preserve  Christ's  right  and  interest  in  them." 


HISTORICAL  SKETCH.  7 

The2d.  Direction. —  "Remember  that  you  are  Christ's 
trustees,  or  the  guardians  of  their  souls;  and  that  the 
greater  your  power  is  over  them,  the  greater  your  charge 
is  of  them  and  your  duty  for  them.  So  must  you  exer- 
cise both  your  power  and  love  to  bring  them  to  the 
knowledge  and  the  faith  of  Christ,  and  to  the  just 
obedience  of  God's  commands." 

The  3d.  —  "  So  serve  your  necessities  by  your  slaves 
as  to  prefer  God's  interest  and  their  spiritual  and  ever- 
lasting happiness.  Teach  them  the  way  to  heaven,  and 
do  all  for  their  souls  which  I  have  before  directed  you  to 
do  for  all  your  other  servants.  Tho'  you  may  make  some 
difference  in  their  labor  and  diet  and  clothing,  yet  none 
as  to  the  furthering  of  their  salvation.  If  they  be  infi- 
dels use  them  so  as  tendeth  to  win  them  to  Christ  and 
the  love  of  religion,  by  shewing  them  that  Christians 
are  less  worldly,  less  cruel  and  passionate,  and  more 
wise  and  charitable  and  holy  and  meek,  than  any  other 
persons  are.  Wo  to  them  that  by  their  cruelty  and 
covetousness  do  scandalize  even  slaves  and  hinder  their 
conversion  and  salvation." 

The  1th  and  last  Direction  — "Make  it  your  chief 
end  in  buying  and  using  slaves  to  win  them  to  Christ 
and  save  their  souls.  Do  not  only  endeavor  it  on  the  by 
when  you  have  first  consulted  your  own  commodity, 
but  make  this  more  of  your  end  than  your  commodity 
itself;  and  let  their  salvation  be  far  more  valued  by  you 
than  their  service;  and  carry  yourself  to  them  as  those 
that  are  sensible  that  they  are  redeemed  with  them  by 
Christ  from  the  slavery  of  Satan  and  may  live  with  them 
in  the  liberty  of  the  saints  in  glory." 

The  works  of  this  eminent  servant  cf  God  had  an 
extensive  circulation,  and  these  Directions  may  have 
been  productive  of  much  good  on  the.  Plantations  of 
those  owners  into  whose  hands  they  fell. 


8  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

1680.  Forty-four  years  after  the  settlement  of  Con- 
necticut, the  Assembly  forwarded  answers  to  the  Inqui- 
ries of  the  Lords  of  the  Committee  of  Colonies,  wherein 
they  say  :  "  There  are  but  few  servants  and  fewer  slaves; 
not  above  30  in  the  colony.  There  come  sometimes 
three  or  four  blacks  from  the  Barbadoes,  which  are  sold 
for  22Z  each.  Great  care  is  taken  of  the  instiuction 
of  the  people  in  the  Christian  religion,  by  ministers 
catechising  and  preaching  twice  every  Sabbath  and 
sometimes  on  lecture  days  j  and  also  by  masters  of 
families  instructing  their  children  and  servants,  which 
the  law  commands  them  to  do." 
V  1701.     "The  Society  for  the  Propagation   of  %the 

Gospel  in  Foreign  Parts,"  was  incorporated  under 
v  William  III.  on  the  16th  day  of  of  June  1701,  and  the 
first  meeting  of  the  society  under  its  charter  was  the 
27th  of  June  of  the  same  year.  Thomas  Lord  Bishop 
of  Canterbury,  Primate  and  Metropolitan  of  all  Eng- 
land was  appointed  by  his  Majesty  the  first  President. 

This  society  was  formed  with  the  view,  primarily, 
of  supplying  the  destitution  of  religious  institutions  and 
privileges  among  the  inhabitants  of  the  North  American 
Colonies,  members  of  the  established  church  of  Eng- 
land ;  and  secondarily,  of  extending  the  Gospel  to  the 
Indians  and  Negroes, 

It  had  been  preceded  by  a  company  incorporated  by 
Charles  II.  in  1661,  for  "  the  Propagation  of  the  Gospel 
amongst  Heathen  Nations  of  New  England  and  the 
parts  adjacent  in  America  ;"  which,  however,  did 
not  accomplish  much  ;  the  design,  for  the  times  then 
present  and  the  necessities  of  the  Colonies,  being  too 
narrow.  The  Honorable  Robert  Boyle,  was  first  Presi- 
dent of  this  company,  and  it  was  his  connection  with 
this  society  which  led,  him  to  a  deeper  interest  in  the 


HISTORICAL  SKETCH.  9 

defence  and  propagation  of  the  Christian  religion,  and 
he  therefore  left  in  his  will  an  annual  salary,  forever,  for 
the  support  of  eight  sermons  in  the  year,  for  proving 
the  Christian  religion  against  notorious  Infidels  ;  and  he 
requires  that  the  preachers  employed,  "  shall  be  assist- 
ing to  all  companies  and  encouraging  them  in  any 
undertaking  for  propagating  the  Christian  religion  in 
Foreign  Parts." 

The  Society  for  the  Propagation  of  the  Gospel  in 
Foreign  Parts  entered  upon  its  duties  with  zeal,  being 
patronized  by  the  King  and  all  the  dignitaries  of  the 
Church  of  England. 

They  instituted  inquiries  into  the  religious  condition 
of  the  Colonies,  responded  to  "  by  the  Governors  and 
persons  of  the  best  note  ;"  (with  special  reference  to 
Episcopacy,)  and  they  perceived  that  their  work  "  con- 
sisted of  three  great  branches:  the  care  and  instruction 
of  our  people  settled  in  the  Colonies ;  the  conversion 
of  the  Indian  Savages;  and  the  conversion  of  the 
Negroes.''''  Before  appointing  Missionaries,  they  sent 
out  a  traveling  preacher,  the  Rev.  George  Keith,  (an 
itinerant  missionary,)  who  associated  with  himself  the 
Rev.  John  Talbot.  Mr.  Keith  preached  between  North 
Carolina  and  Piscataquay  river  in  New  England,  a  tract 
above  800  miles  in  length,  and  completed  his  mission  in 
two  years,  and  returned  and  reported  his  labors  to  the 
society. 

The  annual  meetings  of  this  society  were  regularly 
held  from  1702  to  J819  and  118  sermons  preached 
before  it  by  Bishops  of  the  Church  of  England,  a  large 
number  of  them  distinguished  for  piety,  learning,  and 
zeal.     The  society  still  exists. 

The  efforts  of  the  society  for  the  Religious,  Instruct  , 
tion  of  the  Negroes,  are  briefly  as  follows. 


10  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

In  June  1702  the  Rev.  Samuel  Thomas,  the  first 
missionary,  was  sent  to  the  Colony  of  South  Carolina. 
The  society  designed  he  should  attempt  the  conversion 
of  the  Yammosee  Indians;  but  the  Governor,  Sir 
Nathaniel  Johnson,  appointed  him  to  the  care  of  the 
people  settled  on  the  three  branches  of  Cooper  river, 
making  Coose  creek  his  residence.  He  reported  his 
labors  to  the  society,  and  said  "  that  he  had  taken  much 
j  pains  also  in  instructing  the  Negroes,  and  learned  20  of 
them  to  read.     He  died  in  October  1706. 

Dr.  LeJeau  succeeded  him  in  1 706,  and  found  "  parents 
and  masters  indued  with  much  good  will  and  a  ready 
disposition  to  have  their  children  and  servants  taught  the 
Christian  religion."  "  He  instructed  and  baptised  many 
Negroes  and  Indian  slaves."  His  communicants  in  1714 
•  arose  to  70  English  and  8  Negroes.  Dr.  LeJeau  died 
in  1717,  and  was  succeeded  permanently  by  Rev.  Mr. 
Ludlam,  who  began  his  mission  with  gieat  dilligence. 
*'  There  were  in  his  parish  a  large  number  of  Negroes, 
natives  of  the  place,  who  understood  English  well;  he 
took  good  pains  to  instruct  several  of  them  in  the  piin- 
ciples  of  the  Christian  religion  and  afterwards  admitted 
them  to  baptism.  He  said  if  the  masters  of  them  would 
heartily  concur  to  forward  so  good  a  work,  all  those  who 
have  been  born  in  the  country  might  without  much  diffi- 
culty be  instructed  and  received  into  the  church.  Mr. 
Ludlam  continued  his  labors  among  the  Negroes  and 
every  year  taught  and  baptised  several  of  them ;  in  ono 
year  eleven,  besides  some  mulattoes." 

The  Indian  war  checked  the  progress  of  the  society's 
missions  for  several  years.  The  Parishes  of  St.  Paul's, 
(1705,)  St.  John's,  (1707,)  St.  Andrew's  and  St.  Barthol- 
omew's, (1713,)  St.  Helen's,  (1712,)  received  missiona- 
ries.    Mr.  Hasell  was  settled  in  the  last  named  parish, 


HISTORICAL  SKETCH.  1  { 

and  the  inhabitants  were  "505  whites,  950  Negroes,  GO 
Indian  slaves,  and  20  free  Negroes." 

Rev.  Gilbert  Jones  was  appointed  missionary  of 
Christ  Church  Parish,  1711.  He  used  great  pains  to  * 
persuade  the  masters  and  mistresses  to  assist  in  having 
their  slaves  instructed  in  the  Christian  faith  ;  but  found 
this  good  work  lay  under  difficulties  as  yet  insuperable. 
He  wrote  thus  concerning  this  matter:  "Though  labor- 
ing in  vain  be  very  discouraging,  yet  (by  the  help  of 
God,)  I  will  not  cease  my  labors;  and  if  I  shall  gain  but 
one  proselyte,  shall  not  think  much  of  all  my  pains." 
He  was  succeded  in  1722  by  Rev.  Mr.  Pownal.  Two 
years  after  he  reported  in  his  parish  470  free  born,  and 
"above  700  slaves,  some  of  which  understand  the  Eng- 
lish tongue  ;  but  very  few  know  any  thing  of  God  or 
religion." 

In  the  parish  of  St.  George,  taken  out  of  St.  Andrew's, 
the  church  stands  28  miles  from  Charleston,  (1719,)  Mr. 
Peter  Tustian  was  sent  missionary,  but  soon  removed  to 
Maryland.  The  Rev.  Mr.  Varnod  succeeded  him  in 
1723.  A  year  after  his  arrival,  at  Christmas,  he  had  v 
near  50  communicants,  and  what  was  remarkable,  17 
Negroes. 

He  baptised  several  grown  persons,  besides  children 
and  Negroes,  belonging  to  Alexander  Skeene,  Esquire. 
The  Rev.  Mr.  Taylor,  missionary  at  St.  Andrew's  parish 
in  South  Carolina,  reported  to  the  society  "the  great 
interest  taken  in  the  religious  instruction  of  their  Negroes 
by  Mrs.  Haige  and  Mrs.  Edwards,  and  their  remarka- 
ble success;  14  of  whom  on  examination  he  baptised." 
The  clergy  of  South  Carolina,  in  a  joint  letter,  acquaint- 
ed the  society  with  the  fact  "  that  Mr.  Skeene,  his  lady, 
and  Mrs.  Haige,  his  sister,  did  use  great  care  to  have 
their  Negroes  instructed  and  baptised."     And  the  Rev. 


12  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

Mr.  Varnod,  missionary,  had  baptised  8  Negro  children 
belonging  to  Mr.  Skeene  and  Mrs.  Haige,  and  he  writes 
,,  to  the  society  that  "at  once  he  had  19  Negro  commu- 
nicants." 
*"""     Mr.  Neuman  was  sent  as  a  missionary  to  North  Caro- 
lina in  1722.     He  reported  some  time  after  "that  lie  had 
baptised   269   children,   1    woman,  and   3   men,  and  2 
v  Negroes,  who  could  say  the  creed,  the  Lord's  prayer, 
and  ten  commandments,  and  had  good  sureties  for  their 
further  information." 

The  Rev.  Mr.  Beekett,  mi&sionary  in  Pennsylvania, 
in  1723,  reported  that  he  had  baptised  "two  Negro 
slaves." 

In  1709  Mr.  Huddlestone  was  appointed  school  master 
in  New  York  City.  He  taught  40  poor  children  out  of 
the  societies  funds,  and  publicly  catechised  in  the  steeple 
of  Trinity  Church  every  Sunday  in  the  afternoon,  "not 
only  his  own  scholars,  but  also  the  children,  servants, 
and  slaves  of  the  inhabitants,  and  above  100  persons 
usually  attended  him." 

The  society  established,  also,  a  catechising  school 
in  New  York  city  in  1704,  in  which  city  there  were 
computed  to  be  about  1,500  Negro  and  Indian  slaves. 
The  society  hoped  their  example  would  be  generally 
followed  in  the  Colonies.  Mr.  Elias  Neau,  a  French 
protestant  was  appointed  catechist ;  who  was  very  zeal- 
lous  in  his  duty  and  many  Negroes  were  instructed  and 
baptised.  In  1712  the  Negroes  in  New  York  conspired 
to  destroy  all  the  English,  which  greatly  discouraged 
the  work  of  their  instruction.  The  conspiracy  was 
defeated,  and  many  negroes  taken  and  executed,  Mr. 
Neau's  school  was  blamed  as  the  main  occasion  of  the 
barbarous  plot ;  two  of  Mr.  Neau's  school  were  charged 
with  the  plot ;  one  was  cleared  and  the  other  was  proved 


HISTORICAL  SKETCH.  13 

to  have  been  in  the  conspiracy,  but  guiltless  of  his 
master's  murder.  "  Upon  full  trial  the  guilty  Negroes 
were  found  to  be  such  as  never  came  to  Mr.  Neau's 
school;  and  what  is  very  observable,  the  persons  whose 
Negroes  were  found  most  guilty  were  such  as  were  the 
declared  opposers  of  making  them  Christians."  In  a 
short  time  the  cry  against  the  instruction  of  the  Negroes 
subsided  :  the  Governor  visited  and  recommended  the 
school.  Mr.  Neau  died  in  1722,  much  regretted  by  all 
who  knew  his  labors.  He  was  succeeded  by  Rev.  Mr. 
Wetrnore,  who  afterwards  was  appointed  missionaiy  to 
Rye  in  New  York.  After  his  removal  "the  rector,  church 
wardens,  and  vestry  of  Trinity  Church,  in  New  York 
City,"  requested  another  catechist,  "  there  being  about 
1,400  Negro  and  Indian  slaves,  a  considerable  number 
of  them  had  been  instructed  in  the  principles  of  Chris- 
tianity by  the  late  Mr.  Neau,  and  had  received  baptism 
and  were  communicants  in  their  church.  The  society 
complied  with  this  request  and  sent  over  Rev.  Mr. 
Colganin  1720,  who  conducted  the  school  with  success." 

Mr.  Honeyman,  missionary  in  1724,  in  Providence, 
Rhode  Island,  had  baptized,  in  two  vears,  80  persons, 
of  which  10  were  grown,  3  Negroes,  and  2  Indians,  and 
2  Mulattoes. 

In  NaragansetU  the  congregation  was  reported  to  be 
160,  (1720)  with  12  Indian  and  black  servants. 

At  JIarblehead,  the  missionary  reported  (1725)  having 
baptized  2  Negroes;  "a  man  about  25  years  old  and  a 
girl  12,  and  that  a  whole  family  in  Salem  had  conformed 
to  the  church." 

The  society  looked  upon  the  instruction  and  conver- 
sion of  the  Negroes  as  a  principal  branch  of  their  care; 
esteeming  it  a  great  reproach  to  the  Christian  name, 
2 


14  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

that  so  many  thousands  of  persons  should  continue  in 
the  same  state  of  Pagan  darkness  under  a  Christian 
government  and  living  in  Christian  families,  as  they  lay 
before  under  in  their  own  heathen  countries.  The 
society  immediately  from  their  first  institution  strove  to 
promote  their  conversion,  and  in  as  much  as  their  income 
would  not  enable  them  to  send  numbers  of  catechists 
sufficient  to  instruct  the  Negroes;  yet  they  resolved  to 
do  their  utmost,  and  at  least  to  give  this  work  the  mark 
of  their  highest  approbation.  They  wrote,  therefore,  to 
all  their  missionaries,  that  they  should  use  their  best 
endeavors,  at  proper  times,  to  instruct  the  Negroes,  and 
should  especially  take  occasion  to  recommend  it  zealously 
to  the  masters  to  order  their  slaves  at  convenient  times, 
to  come  to  them  that  they  might  be  instructed.  These 
directions  had  a  good  effect,  and  some  hundreds  of 
Negroes  had  been  instructed,  received  baptism,  and  been 
admitted  to  the  communion,  and  lived  very  orderly 
lives." 

The  History  of  the  Society  goes  on  to  say:  "It  is  a 
matter  of  commendation  to  the  clergy  that  they  have 
done  thus  much  in  so  great  and  difficult  a  work.  But, 
alas  !  what  is  the  instruction  of  a  few  hundreds  in  several 
years,  with  respect  to  the  many  thousands  uninstructed, 
unconverted;  living,  dying,  utter  pagans!  It  must  be 
confessed,  what  hath  been  done  is  as  nothing  with  regard 
to  what  a  true  Christian  would  hope  to  see  effected." 
After  stating  several  difficulties  in  respect  to  the  religious 
instruction  of  the  Negroes,  (which  do  not  exist  at  the 
present  time,  but  in  a  very  limited  degree,)  it  is  said: 
^  "But  the  greatest  obstruction  is  the  masters  themselves 
,-  do  not  consider  enough  the  obligation  which  lies  upon 
them  to  have  their  slaves  instructed."     And  in  another 


HISTORICAL  SKETCH.  15 

place,  "the  society  have  always  been  sensible  the  most 
effectual  way  to  convert  the  Negroes  was  by  engaging 
their  masters  to  countenance  and  promote  theii  conver- 
sion." The  Bishop  of  St.  Asaph, Dr.  Fleetwood,  preached 
a  sermon  before  the  society  in  the  year  1711,  setting 
forth  the  duty  of  instructing  the  Negroes  in  the  Christian 
religion.  The  society  thought  this  so  useful  a  discourse 
that  they  printed  and  dispersed  abroad  in  the  Plantations 
great  numbers  of  that  sermon,  in  the  same  year;  and  in 
the  year  1725,  reprinted  the  same  and  dispersed  again 
large  numbers.  The  Bishop  of  London,  Dr.  Gibson,  (to 
whom  the  care  of  the  Plantations  abroad,  as  to  religious 
affairs,  was  committed,)  became  a  second  advocate  for 
the  conversion  of  the  Negroes,  and  wrote  two  letters  on 
this  subject.  The  fust  in  1727,  "addressed  to  masters 
and  mistresses  of  families,  in  the  English  Plantations 
abroad,  exhorting  them  to  encourage  and  promote  the 
instruction  of  their  Negroes  in  the  (  hristian  faith.  The 
second,  in  the  same  year,  addressed  to  the  missionaries 
there  ;  directing  them  to  distribute  the  said  letter,  and 
exhorting  them  to  give  their  assistance  towards  the 
instruction  of  the  Negroes  within  their  several  parishes." 
The  society  were  persuaded  this  was  the  true  method 
to  remove  the  great  obstruction  to  their  conversion,  and 
hoping  so  particular  an  application  to  the  masters  and 
mistresses  from  the  See  of  London  would  have  the 
strongest  influence,  they  printed  10,000  copies  of  the 
letter  to  masters  and  mistresses,  which  were  sent  to  all 
the  Colonies  on  the  continent,  and  to  all  the  British 
Islands  in  the  West  Indies,  to  be  distributed  among  the 
masters  of  families,  and  all  other  inhabitants,  The 
society  received  accounts  that  these  letters  influenced 
many    masters    of    families     to   have    their    servants 


16  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

instructed.  The  Bishop  of  London  soon  after  wrote 
"an  address  to  serious  Christians  among  ourselves,  to 
assist  the  Society  for  Propagating  the  Gospel  in  carrying 
on  this  work." 

The  letters  of  Dr.  Gibson  referred  to,  for  their  intrinsic 
excellence,  and  as  an  indication  of  the  state  of  feeling  on 
the  subject,  at  the  time  they  were  written,  render  it 
proper  that  they  should  be  inserted  in  this  Sketch.  I 
have  not  been  able  to  obtain  a  copy  of  Dr.  Fleetwood's 
sermon. 

"  The  Bishop  of  London's  Letter  to  the  Masters  and 
Mistresses  of  Families  in  the  English  Plantations 
abroad;  exhorting  them  to  encourage  and  promote 
the  Instruction  of  their  Negroes  in  the  Christian 
Faith.     London,  1727. 

The  care  of  the  Plantations  abroad  being  committed 
to  the  Bishop  of  London,  as  to  religious  affairs,  I  have 
thought  it  my  duty  to  make  particular  inquiries  into  the 
state  of  religion  in  those  parts ;  and  to  learn,  among 
other  things,  what  number  of  slaves  are  employed 
within  the  several  governments,  and  what  means  are 
used  for  their  instruction  in  the  Christian  faith.  I  find 
the  numbers  are  prodigiously  great;  and  am  not  a  little 
troubled  to  observe  how  small  a  progress  has  been  made 
in  a  Christian  country  towards  the  delivering  those  poor 
creatures  from  the  pagan  darkness  and  superstition  in 
which  they  were  bred,  and  the  making  them  partakers 
of  the  light  of  the  Gospel,  and  of  the  blessings  and 
benefits  belonging  to  it.  And,  which  is  yet  more  to  be 
lamented,  I  find  there  has  not  only  been  very  little 
progress  made  in  the  work,  but  that  all  attempts  towards 
it,  have  been  by  too  many  industriously  discouraged  and 
hindered;  partly  by  magnifying  the  difficulties  of  the 


HISTORICAL  SKETCH.  17 

work  beyond  what  they  really  are ;  and  partly  by 
mistaken  suggestions  of  the  change  which  baptism  would 
make  in  the  condition  of  the  Negroes,  to  the  loss  and 
disadvantage  of   their  masters. 

I.  As  to  the  Difficulties :  it  may  be  pleaded  that  the 
Negroes  are  grown  persons  when  they  come  over,  and 
that  having  been  accustomed  to  the  pagan  rites  and 
idolatries  of  their  own  country,  they  are  prejudiced 
against  all  other  religions,  and  more  particularly  against 
the  Christian,  as  forbidding  all  that  licentiousness  which 
is  usually  practised  among  the  heathens. 

But  if  this  were  a  good  argument  against  attempting 
the  conversion  of  Negroes,  it  would  follow  that  the 
•Gospel  is  never  further  to  be  propagated  than  it  is  at 
present,  and  that  no  endeavors  are  to  be  used  for  the 
conversion  of  heathens  at  any  time,  or  in  any  country, 
whatsoever  :  because  all  heathens  have  been  accustomed 
to  pagan  rites  and  idolatries,  and  to  such  vicious  and 
licentious  living  as  the  Christian  religion  forbids.  But 
yet,  God  be  thanked,  heathens  have  been  converted  and 
Christianity  propagated  in  all  ages,  and  almost  all  coun- 
tries, through  the  zeal  and  diligence  of  pious  and  good 
men  ;  and  this  without  the  help  of  miracles.  And  if  the 
present  age  be  as  zealous  and  diligent  in  pursuing  the 
proper  means  of  conversion,  we  have  no  reason  to 
doubt,  but  that  the  divine  assistance  is,  and  will  be,  the 
same  in  all  ages. 

But  a  further  difficulty  is,  that  they  are  utter  strangers 
to  our  language  and  we  to  theirs ;  and  the  gift  of 
tongues  being  now  ceased,  there  is  no  means  left  of 
instructing  them  in  the  doctrines  of  the  Christian  religion. 
And  this,  I  own,  is  a  real  difficulty,  as  long  as  it  con- 
tinues, and  as  far  as  it  reaches.  But  if  I  am  rightly 
2* 


18  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

informed,  many  of  the  Negroes  who  are  grown  persons 
when  they  come  over,  do  of  themselves  attain  so  much 
of  our  language  as  enables  them  to  understand  and  to 
be  understood,  in  things  which  concern  the  ordinary 
business  of  life;  and  they  who  can  go  so  far,  of  their 
own  accord,  might  doubtless  be  carried  much  further,  if 
proper  methods  and  endeavors  were  used  to  bring  them 
to  a  complete  knowledge  of  our  language,  with  a  pious 
view  to  the  instructing  them  in  the  doctrines  of  our 
religion.  At  least  some  of  them,  who  are  more  capable 
and  more  serious  than  the  rest,  might  be  easily  instructed 
both  in  our  language  and  religion,  and  then  be  made  use 
of  to  convey  instruction  to  the  rest  in  their  own  language. 
And  this,  one  would  hope,  may  be  done  with  great  ease, 
wherever  there  is  a  hearty  and  sincere  zeal  for  the  work. 

But  whatever  difficulties  there  may  be  in  instructing 
those  who  are  grown  up  before  they  are  brought  over, 
there  are  not  the  like  difficulties  in  the  case  of  their 
children,  who  are  born  and  bred  in  our  own  Plantations, 
who  have  never  been  accustomed  to  pagan  rites  and 
superstitions,  and  who  may  easily  be  trained  up,  like  all 
other  children,  to  any  language  whatsoever,  and  particu- 
larly to  our  own  ;  if  the  making  them  good  Christians 
be  sincerely  the  desire  and  intention  of  those  who  have 
the  property  in  them  and  the  government  over  them. 

But  supposing  the  difficulties  to  be  much  greater  than 
I  imagine,  they  are  not  such  as  render  the  work  impos- 
sible, so  as  to  leave  no  hope  of  any  degree  of  success  ; 
and  nothing  less  than  an  impossibility  of  doing  any  good 
at  all,  can  warrant  our  giving  over  and  laying  aside  all 
means  and  endeavors,  where  the  propagation  of  the  Gos- 
pel and  the  saving  of  souls  are  immediately  concerned. 

Many  undertakings  look  far  more  impracticable  before. 


HISTORICAL  SKETCH.  19 

trial,  than  they  are  afterwards  found  to  be  in  experience  ; 
especially  where  there  is  not  a  good  heart  to  go  about 
them.  And  it  is  frequently  observed  that  small  beginnings, 
when  pursued  with  resolution,  are  attended  with  great 
and  surprising  success.  But  in  no  case  is  the  success 
more  great  and  surprising  than  when  good  men  engage 
in  the  cause  of  God  and  religion,  out  of  a  just  sense  of 
the  inestimable  value  of  a  soul,  and  in  full  and  well 
grounded  assurance  that  their  honest  designs  and  endea- 
vors for  the  promoting  religion,  will  be  supported  by  a 
special  blessing  from  God. 

I  am  loth  to  think  so  hardly  of  any  Christian  master, 
as  to  suppose  that  he  can  deliberately  hinder  his  Negroes 
from  being  instructed  in  the  Christian  faith  ;  or  which  is 
the  same  thing,  that  he  can,  upon  sober  and  mature 
consideration  of  the  case,  finally  resolve  to  deny  them 
the  means  and  opportunities  of  instruction.  Much  less 
may  I  believe  that  he  can,  after  he  has  seriously  weighed 
this  matter,  permit  them  to  labor  on  the  Lord's  day: 
and  least  of  all,  that  he  can  put  them  under  a  kind  of 
necessity  of  laboring  on  that  day,  to  provide  themselves 
■with  the  conveniences  of  life;  since  our  leligion  so 
plainly  teaches  us  that  God  has  given  one  day  in  seven, 
to  be  a  day  of  rest ;  not  only  to  man,  but  to  the  beasts. 
That  it  is  a  day  appointed  by  him  for  the  improvement 
of  the  soul,  as  well  as  the  refreshment  of  the  body ;  and 
that  it  is  a  duty  incumbent  upon  masters,  to  take  care 
that  all  persons  who  are  under  their  government,  keep 
this  day  holy,  and  employ  it  to  the  pious  and  wise  pur- 
poses for  which  God, —  our  great  Lord  and  Master  — 
intended  it.  Nor  can  I  think  so  hardly  of  any  mission- 
ary, who  shall  be  desired  by  the  master  to  direct  and 
assist  in  the  instruction  of  his  Negroes,  (either  on  thai 


20  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

day  or  on  any  other,  when  he  shall  be  more  at  leisure,) 
as  to  suppose  that  he  will  not  embrace  such  invitations 
with  the  utmost  readiness  and  cheerfulness,  and  give  all 
the  help  that  is  fairly  consistent  with  the  necessary 
duties  of  his  function,  as  a  parochial  minister. 

If  it  be  said  that  no  time  can  be  spared  from  the  daily 
labor  and  employment  of  the  Negroes,  to  instruct  them 
in  the  Christian  religion  ;  this  is  in  effect  to  say  that  no 
consideration  of  propagating  the  Gospel  of  God,  or 
saving  the  souls  of  men,  is  to  make  the  least  abatement 
from  the  temporal  profit  of  the  masters;  and  that  God 
cannot  or  will  not  make  up  the  little  they  may  lose  in  that 
way,  by  blessing  and  prospering  their  undertakings  by 
sea  and  land,  as  a  just  reward  of  their  zeal  for  his  glory 
and  the  salvation  of  men's  souls.  In  this  case,  I  may 
well  reason  as  St.  Paul  does  in  a  case  not  unlike  it,  that 
if  they  make  you  partakers  of  their  temporal  things, 
(of  their  strengtli  and  spirits,  and  even  of  their  offspring,) 
you  ought  to  make  them  partakers  of  your  spiritual 
things,  though  it  should  abate  somewhat  from  the  profit 
which  you  might  otherwise  receive  from  their  labors. 
And  considering  the  greatness  of  the  profit  that  is 
received  from  their  labors,  it  might  be  hoped  that  all 
Christian  masters,  those  especially  who  are  possessed  of 
considerable  numbers,  should  also  be  at  some  small 
expense  in  providing  for  the  instruction  of  these  poor 
creatures,  and  that  others,  whose  numbers  are  less,  and 
who  dwell  in  the  same  neighborhood,  should  join  in  the 
expense  of  a  common  teacher  for  the  Negroes  belonging 
to  them.  The  Society  for  Propagating  the  Gospel  in 
Foreign  Parts,  are  sufficiently  sensible  of  the  great 
importance  and  necessity  of  such  an  established  and 
regular  provision  for  the  instruction  of  the  Negroes,  and 


HISTORICAL  SKETCH.  21 

earnestly  wish  and  pray,  that  it  may  please  God  to  put 
it  into  the  hearts  of  good  Christians,  to  enable  them  to 
assist  in  the  work,  by  seasonable  contributions  for  that 
end:  but  at  present  their  fund  does  scarce  enable  them 
to  answer  the  many  demands  of  missionaries,  for  the 
performance  of  divine  service  in  the  poorer  settlements, 
which  are  not  in  a  condition  to  maintain  them  at  their 
own  charge. 

II.  But  it  is  further  pleaded,  that  the  instruction  of 
heathens  in  the  Christian  faith,  is  in  order  to  their  bap- 
tism :  and  that  not  only  the  time  to  be  allowed  for 
instructing  them,  would  be  an  abatement  from  the  profits 
of  their  labour,  but  also,  that  the  baptizing  them  when 
instructed  would  destroy  both  the  properly  which  the 
masteis  have  in  them  as  slaves  bought  with  their  money 
and  the  right  of  selling  them  again  at  pleasure,  and  that 
the  making  them  Christians,  only  makes  them  less 
diligent  and  more  ungovernable. 

To  which  it  may  be  very  truly  replied,  that  Christi- 
anity and  the  embracing  of  the  Gospel  does  not  make 
the  least  alteration  in  civil  property,  or  in  any  of  the 
duties  which  belong  to  civil  relations  ;  but  in  all  these 
respects,  it  continues  persons  just  in  the  same  state  as  it 
found  them.  The  freedom  which  Christianity  gives  is  a 
freedom  from  the  bondage  of  sin  and  satan,  and  from 
the  dominion  of  men's  lusts  and  passions  and  inordinate 
desires  ;  but  as  to  their  outward  condition,  whatever 
that  was  before,  whether  bond  or  free,  their  being  bap- 
tized and  becoming  Christians,  makes  no  manner  of 
change  in  it.  As  St.  Paul  has  expressly  told  us,  1  Cor. 
7:  20,  where  he  is  speaking  directly  to  this  point,  "Let 
every  man  abide  in  the  same  calling  wherein  he  was 
called  :"  and  at  the  24th  verse,  "Let  every  man  where- 


22  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

in  he  is  called  therein  abide  with  God  "  And  so  far  ig 
Christianity  from  discharging  men  from  the  duties  of 
the  station  or  condition  in  which  it  found  them,  that  it 
lays  them  under  stronger  obligations  to  perform  those 
duties  with  the  greatest  diligence  and  fidelity,  not  only 
from  the  fear  of  man  hut  from  a  sense  of  duty  to  God, 
and  the  belief  and  expectation  of  a  future  account.  So 
that  to  say  that  Christianity  tends  to  make  men  less  ob- 
servant of  their  duty  in  any  respect,  is  a  reproach  that  it 
is  very  far  from  deserving  :  and  a  reproach  that  is  con- 
futed by  the  whole  tenor  of  the  Gospel  precepts,  which 
inculcate  upon  all,  and  particularly  upon  servants  (many 
of  whom  were  then  in  the  condition  of  slaves,)  a  faith- 
ful and  diligent  discharge  of  the  duties  belonging  to  their 
several  stations  out  of  conscience  towards  God,  And  it 
is  also  confuted  by  our  own  reason,  which  tells  us  how 
much  moie  forcible  and  constant  the  restraint  of  con- 
science is,  than  the  restraint  of  jear  ;  and  last  of  all,  it 
is  confuted  by  experience,  which  teaches  us  the  great 
value  of  those  servants  who  are  truly  religious,  com- 
pared with  those  who  have  no  sense  of  religion. 
|  J  As  to  their  being  more  ungovernable  after  baptism 
than  hefore,  it  is  certain  that  the  Gospel  every  where 
enjoins  not  only  diligence  and  fidelity,  but  also  obedi- 
ence for  conscience  sake. :  and  does  not  deprive  masters 
of  any  proper  methods  of  enforcing  obedience,  where 
they  appear  to  be  necessary.  Humanity  forbids  all 
cruel  and  barbarous  treatment  of  our  fellow-creatures, 
and  will  not  suffer  us  to  consider  a  being  that  is 
endowed  with  reason  on  a  level  with  brutes:  and  Chris- 
tianity takes  not  out  of  the  hands  of  superiors  any  de- 
grees of  strictness  and  severity  that  fairly  appear  to  be 
necessary  for  the  preserving  subjection  and  government. 


HISTORICAL  SKETCH.  23 

The  general  law  both  of  humanity  and  of  Christianity, 
is  kindness,  gentleness  and  compassion  towards  all  man- 
kind, of  what  nation  or  condition  soever  they  be ;  and 
therefore  we  are  to  make  the  exercise  of  those  amiable 
virtues  our  choice  and  desire,  and  to  have  recourse  to 
severe  and  vigorous  methods  unwillingly  and  only  out 
of  necessity.  And  of  this  necessity,  you  yourselves 
remain  the  judges,  as  much  after  they  receive  baptism  as 
before  ;  so  that  you  can  be  in  no  danger  of  suffering  by 
the  change  ;  and  as  to  them,  the  greatest  hardships  that 
the  most  severe  master  can  inflict  upon  them  is  not  to 
be  compared  to  the  cruelty  of  keeping  them  in  the  state 
of  heathenism  and  depriving  them  of  the  means  of  sal- 
vation as  reached  forth  to  all  mankind  in  the  Gospel  of 
Christ.  And  in  truth  one  great  reason  why  severity  is 
at  all  necessary  to  maintain  government,  is*llie  want  of 
religion  in  those  who  are  to  be  governed,  and  who  there- 
fore arc  not  to  be  kept  to  their  duty  by  any  thing  but 
fear  and  terror  ;  than  which  there  cannot  be  a  more 
uneasy  state,  either  to  those  who  govern  or  those  who 
are  governed. 

III.  That  these  things  may  make  the  greater  impres- 
sion upon  you,  let  me  beseech  you  to  consider  your- 
selves not  only  as  masteis,  but  as  Christian  masters, 
who  stand  obliged  by  your  profession  to  do  all  that 
your  station  and  condition  enable  you  to  do,  towards 
breaking  the  power  of  satan  and  enlarging  the  kingdom 
of  Christ,  and  as  having  a  great  opportunity  put  into 
your  hands  of  helping  on  this  work,  by  the  influence 
which  God  has  given  you  over  such  a  number  of  hea- 
then idolaters,  who  still  continue  under  the  dominion  of 
satan.  In  the  next  place  let  me  beseech  you  to  consider 
them  not  barely  as  slaves,  and  upon  the  same  level  with 


24  RELIGIOUS  INSTRUCTION  OP  THE  NEGROES. 

laboring  beasts,  but  as  mera-slaves  and  worn  en-slaves, 
who  have  the  same  frame  and  faculties  with  yourselves 
and  have  souls  capable  of  being  made  eternally  happy, 
and  reason  and  understanding  to  receive  instruction  in 
order  to  it.  If  they  came  from  abroad,  let  it  not  be  said 
that  they  are  as  far  from  the  knowledge  of  Christ  in  a 
Christian  country  as  when  they  dwelt  among  pagan 
idolaters.  If  they  have  been  born  among  you  and 
have  never  breathed  any  air  but  that  of  a  Christian 
country,  let  them  not  be  as  much  strangers  to  Christ  as 
if  they  had  been  transplanted,  as  soon  as  born,  into  a 
country  of  pagan  idolaters. 

Hoping  that  these  and  the  like  considerations  will 
move  you  to  lay  this  matter  seriously  to  heart,  and 
excite  you  to  use  the  best  means  in  your  power  towards 
so  good  and"pious  a  work  ;  I  cannot  omit  to  suggest  to 
you  one  of  the  best  motives  that  can  be  used  tor  dispo- 
sing the  heathens  to  embrace  Christianity,  and  that  is 
the  good  lives  of  Christians.  Let  them  see  in  you  and 
in  your  families,  examples  of  sobriety,  temperance  and 
chastity,  and  of  all  the  other  virtues  and  graces  of  the 
Christian  life.  Let  them  observe  how  strictly  you 
oblige  yourselves  and  all  that  belong  to  you  to  abstain' 
from  curbing  and  swearing,  and  to  keep  the  Lord's  day 
and  the  ordinances  which  Christ  hath  appointed  in  the 
Gospel.  Make  them  sensible,  by  the  general  tenor  of 
vour  behaviour  and  conversation,  that  your  inward  tem- 
per and  disposition  is  such  as  the  Gospel  requires,  that 
is  to  say,  mild,  gentle  and  merciful,  and  that  as  oft  as 
you  exercise  vigor  and  severity,  it  is  wholly  owing  to 
their  idleness  or  obstinacy. 

By  these  means  you  will  open  their  hearts  to  instruc- 
tion, and  prepare   them   to   receive  the  truths  of  the 


HISTORICAL  SKETCH.  25 

Gospel ;  to  which  if  you  add  a  pious  endeavor  and 
concern  to  see  them  duly  instructed,  you  may  become 
tht£  instrument  of  saving  many  souls,  and  will  not  only 
secure  a  blessing  from  God  upon  all  your  undertakings 
in  this  world,  but  entitle  yourselves  to  that  distinguishing 
reward  in  the  next  which  will  be  given  to  all  those  who 
have  been  zealous  in  their  endeavors  to  promote  the 
salvation  of  men  and  enlarge  the  kingdom  of  Christ. 
And  that  you  may  be  found  in  that  number,  at  the  great 
day  of  accounts,  is  the  sincere  desire  and  earnest  prayer 
of  your  faithful  friend.  EDM.  LONDON." 

May  19,  J  727. 

"  The  Bishop  of  London's  Letter  to  the  Missionaries 
in  the  English  Plantations  :  exhorting  them  to  give 
their  assistance  towards  the  Instruction  of  the 
Negroes  of  their  several  Parishes  in  the  Christian 
Faith. 
Good  Brother  : 

Having  understood  by  many  letters  from  the  Planta- 
tions, and  by  the  accounts  of  persons  who  have  come 
from  thence,  that  very  little  progress  hath  hitherto  been 
made  in  the  conversion  of  the  Negroes  to  the  Chi-islian 
faith ;  I  have  thought  it  proper  for  me  to  lay  before  the 
masters  and  mistresses  the  obligations  they  are  under  to 
promote  and  encourage  that  pious  and  necessary  work. 
This  I  have  done  in  a  letter  directed  to  them,  of  which 
you  will  receive  several  copies  in  order  to  be  distributed 
to  those  who  have  Negroes  in  your  parish ;  and  I  must 
entreat  you,  when  you  put  the  letter  into  their  hands,  to 
enforce  the  design  of  it  by  any  arguments  that  you 
3 


26  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

shall  think  proper  to  be  used  ;  and  also,  to  assure  thertj 
of  your  own  assistance  in  carrying  on  the  work. 

I  am  aware  that  in  the  Plantations  where  the  parishes 
are  of  so  large  extent,  the  care  and  labor  of  the  parochial 
ministers  must  be  great;  but  yet  I  persuade  myself  that 
many  vacant  hours  may  be  spared  from  the  other  pasto- 
ral duties,  to  be  bestowed  on  this ;  and  I  cannot  doubt 
of  the  readiness  of  every  missionary,  in  his  own  parish, 
to  promote  and  further  a  work  so  charitable  to  the  souls 
of  men,  and  so  agreeable  to  the  great  end  and  design  of 
his  mission. 

As  to  those  ministers  who  have  Negroes  of  their  own, 
I  cannot  but  esteem  it  their  indispensable  duty  to  use 
their  best  endeavors  to  instruct  them  in  the  Christian 
religion  in  order  to  their  being  baptized  ;  both  because 
such  Negroes  are  their  proper  and  immediate  care,  and 
because  it  is  in  vain  to  hope  that  other  masters  and  mis- 
tresses will  exert  themselves  in  this  work,  if  they  see  it 
wholly  neglected  or  but  coldly  pursued  in  the  families 
of  the  clergy ;  so  that  any  degree  of  neglect  on  your 
part,  in  the  instruction  of  your  own  Negroes,  would  not 
only  be  withholding  from  them  the  inestimable  bene- 
fits of  Christianity,  but  would  evidently  tend  to  the 
obstructing  and  defeating  the  whole  design  in  every 
other  family. 

I  would  also  hope  that  the  school  masters  in  the  several 
parishes,  part  of  whose  business  it  is  to  instruct  youth 
in  the  principles  of  Christianity,  might  contribute  some- 
what towards  the  carrying  on  this  work,  by  being  ready 
to  bestow  upon  it  some  of  their  leisure  time ;  and 
especially  upon  the  Lord's  day,  when  both  they  and  the 
Negroes  are  most  at  liberty,  and  the  clergy  are  taken 
up  with  the  public  duties  of  their  function. 


HISTORICAL  SKETCH.  27 

And  though  the  assistance  they  give  to  this  pious 
design,  should  not  meet  with  any  reward  from  men,  yet 
their  comfort  may  be  that  it  is  the  work  of  God  and 
will  assuredly  be  rewarded  by  him  ;  and  the  less  they 
are  obliged  to  this  on  account  of  any  reward  they 
receive  from  men,  the  greater  will  their  reward  be  from 
the  hands  of  God.  I  must  therefore  entreat  you  to 
recommend  it  to  them  in  my  name,  and  to  dispose  them 
by  all  proper  arguments  and  persuasions,  to  turn  their 
thoughts  seriously  to  it,  and  to  be  always  ready  to  offer 
and  lend  their  assistance  at  their  leisure  hours. 

And  so,  not  doubting  your  ready  and  zealous  concur- 
rence in  promoting  this  important  work  and  earnestly 
begging  a  blessing  from  God  upon  this  and  all  your 
other  pastoral  labois,  I  remain,  your  affectionate  friend 
and  brother.  EDM.  LONDON." 

May  19,  1727. 

Dean  Stanhope  (of  Canterbury)  states  in  his  sermon, 
1714,  that  success  had  attended  the  efforts  of  the  society, 
and  speaks  of  "  children,  servants,  and  slaves  cate- 
chised." 

Bishop  Berkley  was  in  the  Colony  of  Rhode  Island 
from  1728  till  late  in  1730,  and  he  also  preached  a  ser- 
mon before  the  society,  February  18,  1731,  in  which  he 
thus  speaks  of  the  Negroes:  "the  Negroes  in  the' gov- 
ernment of  Rhode  Island,  are  about  half  as  many  more 
than  the  Indians,  and  both  together  scarce  amount  to  a 
seventh  part  of  the  whole  Colony.  The  religion  of 
these  people,  as  is  natural  to  suppose,  takes  after  that  of 
their  masters.  Some  few  are  baptized  :  several  frequent 
the  different  assemblies ;  and  far  the  greater  part,  none 
St  all, 


28  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

An  ancient  antipathy  to  the  Indians,  whom,  it  seems, 
our  first  planters  (therein  as  in  certain  other  particulars, 
affecting  to  imitate  Jews  rather  than  Christians)  imagine 
they  had  a  right  to  treat  on  the  foot  of  Canaanites  or 
Amalekites,  together  with  an  irrational  contempt  of  the 
Blacks,  as  creatures  of  another  species,  who  had  no 
right  to  be  instructed  or  admitted  to  the  sacraments ; 
have  proved  a  main  obstacle  to  the  conversion  of  these 
poor  people.  To  this  may  be  added  an  erroneous  notion 
that  the  being  baptized  is  inconsistent  with  a  state  of 
slavery.  To  undeceive  them  in  this  particular,  which 
had  too  much  weight,  it  seemed  a  proper  step,  if  the 
opinion  of  his  Majesty's  Attorney  and  Solicitor  General 
could  be  procured.  This  opinion  they  charitably  sent 
over,  signed  with  their  own  hands :  which  was  accord- 
ingly printed  in  Rhode  Island,  and  dispersed  through 
the  Plantations.  I  heartily  wish  it  may  produce  th© 
intended  effect.  It  must  be  owned  our  reformed  planters 
with  respect  to  the  natives  and  the  slaves,  might  learn 
from  the  Church  of  Rome  how  it  is  their  interest  and 
duty  to  behave.  Both  French  and  Spaniards,  take  care 
to  instruct  both  them  and  their  Negroes  in  the  Popish 
religion,  to  the  reproach  of  those  who  profess  a  better.'* 

From  a  "  proposal  to  establish  a  college  in  Bermuda," 
first  published  in  1725,  the  Bishop  remarks:  "  Now  the 
clergy  sent  over  to  America  have  proved,  too  many  of 
them,  very  meanly  qualified,  both  in  learning  and  morals, 
for  the  discharge  of  their  office.  And  indeed,  little  can 
be  expected  from  the  example  or  instruction  of  those, 
who  quit  their  native  country  on  no  other  motive  than 
that  they  are  not  able  to  procure  a  livelihood  in  it, 
which  is  known  to  be  often  the  case,    To  this  may  b,® 


HISTORICAL  SKETCH.  29 

imputed  the  small  care  that  hath  been  taken  to  convert 
the  Negroes  of  our  Plantations,  who,  to  the  infamy  of 
England,  and  scandal  of  the  world,  continue  heathen 
under  Christian  masters,  and  in  Christian  countries ; 
which  would  never  be  if  our  planters  were  rightly 
instructed  and  made  sensible  that  they  disappointed  their 
own  baptism  by  denying  it  to  those  who  belong  to  them  : 
that  it  would  be  of  advantage  to  their  affairs  to  have 
slaves  who  should  "  obey  in  all  things  their  masters 
according  to  the  flesh,  not  with  eye-service  as  men 
pleasers,  but  in  singleness  of  heart,  as  fearing  God :" 
that  Gospel  liberty  consists  with  temporal  servitude : 
and  that  their  slaves  would  only  become  better  slaves 
by  being  Christians." — [Berkley's  Works:  copied  by 
Rev.  W.  W.  Eells.] 

In  1741,  Archbishop  Seeker,  after  enumerating  other 
successes,  adds  :  "  in  less  than  40  years  great  multitudes 
on  the  whole,  of  Negroes  and  Indians,  brought  over  to 
the  Christian  faith."' 

Bishop  Drummond,  in  1754,  notices  the  Negroes  in 
his  sermon  before  the  society,  and  insists  upon  the  duty 
and  safety  of  giving  them  the  Gospel. 

The  amiable  Porteus,  1783,  when  Bishop  of  Chester, 
(afterwards  Bishop  of  London,)  took  a  lively  interest  in 
this  work,  and  preached  a  sermon  before  the  society  in 
support  of  it  which  may  be  found  in  his  works. 

In  the  year,  1783,  and  the  following,  soon  after  the 
separation  of  our  Colonies  from  the  Mother  Country,  , 
the  society's  operations  ceased,  leaving  in  all  the  Colo- 
nies, 43  missionaries  ;  two  of  whom  were  in  the  Southern 
States,  one  in  North,  and  one  in  South  Carolina.  The 
affectionate  valediction  of  the  society  to  them  was  issued 
3* 


30  RELIGIOUS  INSTRUCTION  OF  THE  NEGROE& 

in  1785.  Thus  terminated  the  connection  of  this  noble 
society  with  our  country,  which,  from  the  foregoing 
notices  of  its  efforts,  must  have  accomplished  a  great 
deal  for  the  religious  instruction  of  the  Negro  population. 

Thus,  it  is  perceived,  that  the  Negroes  were  not  for- 
gotten by  the  Church  of  Christ  in  England.  Were 
they  remembered  by  the  Church  of  Christ  in  the  Colo- 
nies themselves  ?  We  have  no  record  of  missions  or 
of  missionary  stations  established  by  or  in  any  of  the 
Colonies,  in  behalf,  exclusively,  of  the  Negroes,  up  to 
the  year  1738. 

1738.  The  Moravian  or  United  Brethren  were  the 
first  who  formally  attempted  the  establishment  of  Mis- 
sions, exclusively  to  the  Negroes. 

A  succinct  account  of  their  several  efforts  down  to  the 
year  1790,  is  given  in  the  report  of  the  Society  for  the 
Propagation  of  the  Gospel  among  the  Heathen,  at  Salem 
N.  C,  October  5th  1837;  by  Rev.  J.  Renatus  Schmidt, 
and  is  as  follows  : 

"  A  hundred  years  have  now  elapsed  since  the 
Renewed  Church  of  the  Brethren  first  attempted  to 
communicate  the  Gospel  to  the  many  thousand  Negroes 
of  our  land.  In  1737  Count  Zinzendorf  paid  a  visit  to 
London,  and  formed  an  acquaintance  with  General  Ogle- 
thorpe and  the  Trustees  of  Georgia,  with  whom  he 
conferred  on  the  subject  of  the  mission  to  the  Indians, 
which  the  Brethren  had  already  established  in  that 
Colony,  (in  1735.)  Some  of  these  gentlemen  were 
associates  under  the  will  of  Dr.  Bray,  who  had  left  funds 
to  be  devoted  to  the  conversion  of  the  Negro  slaves  in 
South  Carolina ;  and  they  solicited  the  Count  to  procure 
them  some  missionaries  for  this  purpose.  On  his  objecting 


HISTORICAL  SKETCH.  31 

that  the  Church  of  England  might  hesitate  to  recognize 
the  ordination  of  the  Brethren's  missionaries,  they 
referred  the  question  to  the  Archbishop  of  Canterbury, 
Dr.  Potter,  who  gave  it  as  his  opinion,  'that  the  Breth- 
ren being  members  of  an  Episcopal  Church  whose  doc- 
trines contained  nothing  repugnant  to  the  Thirty-nine 
Articles,  ought  not  to  be  denied  free  access  to  the 
heathen.'  This  declaration  not  only  removed  all  hesi- 
tation from  the  minds  of  the  trustees  as  to  the  present 
application ;  but  opened  the  way  for  the  labors  of  the 
Brethren  amongst  the  slave  population  of  the  West 
Indies  ; — a  great  and  blessed  work,  which  has,  by  the 
gracious  help  of  God,  gone  on  increasing  even  to  the 
present  day. 

The  same  year  Brother  Peter  Boehler  was  deputed  to 
commence  the  desired  mission,  with  Brother  George 
Schulius  as  his  assistant.  They  set  out  by  way  of 
London,  in  February  1738,  and  repaired,  in  the  first 
instance,  to  Georgia,  hoping  to  be  provided  with  means 
for  the  prosecution  of  their  journey  by  the  colony  of 
the  Brethren  already  established  there.  Obstacles  how- 
ever being  interposed,  through  the  interested  views  of 
certain  individuals,  this  mission  failed  and  our  Breth- 
ren, settling  at  Purisburg,  took  charge  of  the  Swiss 
Colonists  and  their  children  in  that  town;  Georgia  not 
being  at  that  period  a  slave-holding  Colony.  In  1739, 
Schulius  departed  this  life.  Peter  Boehler  emigrated  in 
1740,  to  Pennsylvania,  with  the  whole  Georgia  Colony, 
of  which  he  was  minister;  because  they  were  required 
to  bear  arms,  in  the  war  against  the  Spaniards,  which 
had  recently  broken  out.  In  1747  and  1748  some 
Brethren,  belonging  to   Bethlehem,  undertook  several 


32  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

long  and  difficult  journies  through  Maryland,  Virginia, 
and  the  borders  of  North  Carolina,  in  order  to  preach 
the  Gospel  to  the  Negroes,  who,  generally  speaking, 
received  it  with  eagerness. 

Various  proprietors,  however,  avowing  their  determi- 
nation not  to  suffer  strangers  to  instruct  their  Negroes, 
as  they  had  their  own  ministers,  whom  they  paid  for 
that  purpose,  our  brethren  ceased  from  their  efforts.  It 
appears  from  the  letters  of  brother  Spangenberg,  who 
apent  the  greater  part  of  the  year  1749  at  Philadelphia, 
and  preached  the  Gospel  to  the  Negroes  in  that  city, 
that  the  labours  of  the  brethren  amongst  them  were  not 
entirely  fruitless.  Thus  he  writes  in  1751  —  'on  my 
arrival  in  Philadelphia,  I  saw  numbers  of  Negroes  still 
buried  in  all  their  native  ignoianee  and  darkness,  and 
my  soul  was  grieved  for  them.  Soon  after  some  of 
them  came  to  me,  requesting  instruction,  at  the  same 
time  acknowledging  their  ignorance  in  the  most  affect- 
ing manner.  They  begged  that  a  weekly  sermon  might 
be  delivered  expressly  for  their  benefit.  I  complied 
with  their  request  and  confined  myself  to  the  most  essen- 
tial truths  of  scripture.  Upwards  of  70  Negroes  attended 
on  these  occasions,  several  of  whom  were  powerfully 
awakened,  applied  for  further  instruction  and  expressed 
a  desire  to  be  united  to  Christ  and  his  Church  by  the 
sacrament  of  Baptism  which  was  accordingly  adminis- 
tered to  them.' 

At  the  Provincial  Synod  which  was  held  in  Penn- 
sylvania in  1747,  brother  Christian  Frohlich  was  com- 
missioned to  take  charge  of  the  Negroes  of  New-York, 
who  had  evinced  a  great  desire  for  the  gospel,  and  of 
whom  several  had  been  already  won  for  the  Redeemer, 


HISTORICAL  SKETCH.  33 

by  means  of  their  attendance  on  the  ministry  of  the 
word.  In  1751  he  visited  the  scattered  Negroes  in 
New-Jersey,  by  whom  he  was  every  where  received 
with  joy,  and  preached  Christ  crucified  to  a  hundred  of 
them  at  once  with  considerable  effect,  besides  convers- 
ing with  them  at  their  work. 

A  painting  is  preserved  at  Bethlehem  in  which  the 
eighteen  first-fruits  from  the  heathen  who  had  been 
brought  to  Christ  by  the  instrumentality  of  the  brethren, 
and  had  departed  in  the  faith,  prior  to  the  year  1747, 
are  represented,  dressed  in  their  native  costume  and 
standing  before  the  throne  of  Christ  with  palms  in  their 
hands,  with  the  inscription  beneath  :  '  These  are 
redeemed  from  among  men,  being  the  first  fruits  unto 
God  and  to  the  Lamb.'  —  [Rev.  14:  4.)  Amongst  the 
number  are  Johannes,  a  Negro  of  South  Carolina,  and 
Jupiter,  a  Negro  from  New  York.  The  graves  of 
colored  christians,  who  have  died  in  the  Lord,  are  also 
met  with  in  several  of  our  burial  grounds  in  the  North 
American  congregations. 

At  the  request  of  Mr.  Knox,  the  English  Secretary  of 
State,  an  attempt  was  made  to  evangelise  the  Negroes 
of  Georgia.  In  1774  the  brethren,  Lewis  Muller,  of  the 
Academy  at  Niesky,  and  George  Wagner,  were  called 
to  North  America,  and  in  the  year  following,  having 
been  joined  by  brother  Andrew  Broesing  of  North  Caro- 
lina, they  took  up  their  abode  at  Knoxborough,  a  Plan- 
tation so  called  from  its  proprietor,  the  gentleman  above 
mentioned.  They  were  however  almost  constant  suffer- 
ers from  the  fevers  which  prevailed  in  those  parts,  and 
Muller  finished  his  course  in  the  October  of  the  same 
year.     He  had  preached  the  Gaape]  with  acceptance  to 


34  RELIGIOUS  INSTRUCTION  OF  THE  NEGflOES. 

both  whites  and  blacks,  yet  without  any  abiding  result3. 
The  two  remaining  brethren  being  called  upon  to  bear 
arms  on  the  breaking  out  of  4he  war  of  independence, 
Broesing  repaired  to  Wachovia,  in  North  Carolina,  and 
Wagner  set  out  in  1779  for  England." 

In  the  great  Northampton  revival,  under  the  preach- 
ing of  Dr.  Edwards  in  1735  and  6,  when  for  the  space 
of  live  or  sis  weeks  together  the  conversions  averaged 
at  least  "four  a  day:"  Dr.  Edwards  remarks,  "There 
are  several  Negroes  who,  from  what  was  seen  in  them 
then  and  what  is  discernible  in  them  since,  appear  to 
have  been  truly  born  again  in  the  late  remarkable  sea- 
son." 

At  a  meeting  of  the  C4eneral  Association  of  the  Colony 
of  Connecticut,  1738,  "It  was  inquired — whether  the 
infant  slaves  of  Christian  masters  may  be  baptized  in 
the  right  of  their  masters  —  they  solemnly  promising  to 
train  them  in  the  nurture  and  admonition  of  the  Lord: 
and  whether  it  is  the  duty  of  such  masters  to  offer  such 
children  and  thus  religiously  to  promise.  Both  ques- 
tions were  affirmatively  answered."  Records  as  re- 
ported by  Rev.  C.  Chapin,  D.  D. 

Of  the  condition  of  the  Negroes  about  this  time  in 
New  England,  it  has  been  said,  "Their  lot  was  far  from 
being  severe.  They  were  often  bought  by  conscien- 
tious persons,  for  the  purpose  of  being  well  instructed 
in  the  Christian  religion.  They  had  universally  the 
enjoyment  of  the  Sabbath  as  a  day  of  rest:  or  of  devo- 
tion." 

Looking  over  the  old  record  of  "Entryes  for  Publica- 
tions" (i.  e.  for  marriages)  "  within  the  town  of  Boston," 
I  observed  the  following,  among  others : 


HISTORICAL  SKETCH.  35 

1707.     Negro. — Essex,  a  Negro  man  of  Mr.  William 

Clarke,  Esqre.;  Gueno,  a  R.  Wo.  of  Walle  Winthrop, 

Esqre.  < 

Negro.     Will,  reg.    serv't   of  Wm.  Webster ;   Betty, 

reg'r  serv't  of  Wm.  Keen,  March  9th. 
1710.     Negroes. — Charles  and  Peggy,  Negro  serv'ts  of 

Mr.  James  Barnes,  July  19. 
Negro. — Jack,   Negro  serv't   of    Sam'l  Bill  ;    Esther, 

Negro  serv't  of  Robert  Gutridge,  Oct'r  27. 

By  which  it  would  appear  that  the  community  was  not 
indiiferent  to  their  condition  in  as  much  as  their  marria- 
ges were  public  and  legalized. 

1747.  Direct  efforts  foi  the  religious  instruction  of 
Negroes,  continued  through  a  series  of  years,  were 
made  by  Presbyterians  in  Virginia.  They  com-  '' 
menced  with  the  Rev.  Samuel  Davies,  afterwards  Presi- 
dent of  Nassau  Hall,  and  the  Rev.  John  Todd  of  Hano- 
ver Presbytery. 

Mr.  Davies  began  his  ministry  in  Hanover  in  1747 
and  left  Virginia  about  1773  or  4.  Mr.  Davies,  four  or 
five  years  after  his  settlement  in  Hanover,  "found  it 
impossible  to  afford  even  a  monthly  supply  of  preach- 
ing to  the  congregations  organized  by  him.  Accor- 
dingly he  sought  an  assistant  in  Mr.  John  Todd,  a 
young  preacher  from  Pennsylvania,  who  was  installed 
in  the  upper  part  of  Hanover,  November  12,  1752." 

In  a  letter  addressed  to  a  friend  and  member  of  the 
"  Society  in  London  for  promoting  Christian  knowledge 
among  the  poor,"  in  the  year  1755,  he  thus  expresses 
himself:/"  The  poor  neglected  Negroes,  who  are  so  far  * 
from  having  money  to  purchase  books,  that  they  them- 
selves are  the  property  of  others  :  who  were  originally 


36  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

African  savages,  and  never  heard  of  the  name  of  Jesus 
or  his  Gospel  until  they  arrived  at  the  land  of  their 
slavery  in  America :  whom  their  masters  generally 
neglect,  and  whose  souls  none  care  for,  as  though 
immortality  were  not  a  privilege  common  to  them,  as 
with  their  masters;  these  poor  unhappy  Africans  are 
objects  of  my  compassion,  and  I  think  the  most  proper 
objects  of  the  Society's  charity.  The  inhabitants  of 
Virginia  are  computed  to  be  about  300,000  men,  the 
one-half  of  which  number  are  supposed  to  be  Negroes. 
The  number  of  "those  who  attend  my  ministry  at  par- 
ticular times,  is  uncertain,  but  generally  about  300,  who 
give  a  stated  attendance;  and  never  have  I  beea  so 
struck  with  the  appearance  of  an  assembly,  as  when  I 
have  glanced  my  eye  to  that  part  of  the  meeting-house 
where  they  usually  sit,  adorned  (for  so  it  has  appeared 
to  me)  with  so  many  black  countenances,  eagerly  atten- 
tive to  every  word  they  hear  and  frequently  bathed  in 
tears.  A  considerable  number  of  them  (about  a  hun- 
dred) have  been  baptised,  after  a  proper  time  for  instruc- 
tion, having  given  credible  evidence,  not  only  of  their 
acquaintance  with  the  important  doctrines  of  the  Chris- 
tian religion,  but  also  a  deep  sense  of  them  in  their 
minds,  attested  by  a  life  of  strict  piety  and  holiness. 
As  they  are  not  sufficiently  polished  to  dissemble  with 
a  good  grace,  they  express  the  sentiments  of  their  souls 
so  much  in  the  language  of  simple  nature  and  with  such 
genuine  indications  of  sincerity,  that  it  is  impossible  to 
suspect  their  professions,  especially  when  attended  with 
a  truly  Christian  life  and  exemplary  conduct.  /There 
are  multitudes  of  them  in  different  places,  who  are  wil- 
ling and  eagerly  desirous  to  be  instructed  and  embrace 


HISTORICAL  SKETCH.  37 

«very  opportunity  of  acquainting  themselves  with  the 
doctrines  of  the  Gospel ;  and  though  they  have  generally 
very  little  help  to  learn  to  read,  yd  to  my  agreea 
ble  surprise,  many  o{  them,  by  dint  of  application  in 
their  leisure  hours,  have  made  such  progress  that  they 
can  intelligibly  read  a  plain  author,  and  especially  their 
bibles  ;  and -pity  U  is  that  any  of  them,  should  be  with- 
out them."  Mr.  Davies  furnished  the  Negroes  with 
what  books  he  could  procure  for  them,  and  requested  a 
supply  from  the  society  of  Bibles  and  Watt's  psalms  and 
hymns.  Having  received  a  supply  he  distributed  them 
to  the  great  joy  of  the  Negroes.  "  The  books  were  all 
very  acceptable,  but  none  more  so  than  the  psalms  and 
hymns,  which  enable  them  to  gratify  their  peculiar  taste 
for  psalmody.  Sundry  of  them  have  lodged  all  night 
in  my  kitchen,  and  sometimes  when  I  have  awaked  about 
two  or  three  o'clock  in  the  morning,  a  torrent  of  sacred 
harmony  has  poured  into  my  chamber  and  carried 
my  mind  away  to  heaven.  In  this  seraphic  exercise 
some  of  them  spend  almost  the  whole  night.  I  wish, 
Sir,  you  and  other  benefactors  could  hear  some  of  these 
sacred  concerts.  I  am  persuaded  it  would  surprise  and 
please  you  more  than  an  Oratorio  or  a  St.  Cecelia's  day." 
He  observes:  "The  Negroes,  above  all  the  human 
species  that  ever  I  knew,  have  an  ear  for  music  and  a 
kind  of  extatic  delight  in  psalmody,  and  there  are  no 
books  they  learn  so  soon,  or  take  so  much  pleasure  in  as 
those  used  in  that  heavenly  part  of  divine  worship."  _ 
On  one  sacramental  occasion  "he  had  the  pleasure  of 
seeing  40  of  them  around  the  table  of  the  Lord,  all  of 
whom  made  a  credible  profession  of  Christianity,  ami 
seveial  of  them  gave  unusual  evidence  of  sincerity,  and 
he  believed  that  more  than  1,000  Negroes  attended  ©a, 
4 


90  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

his  ministry  at  the  different  places  where  he  alternately 
officiated." 

Mr  Davies  writes  Dr.  Bellamy,  in  1757,  "  what  little 
success  I  have  lately  had,  has  been  chiefly  among  the 
extremes  of  Gentlemen  and  Negroes.  Indeed,  God  has 
been  remarkably  working  among  the  latter.  I  have 
baptized  about  T50  adults ;  and  at  the  last  sacramental 
solemnity,  I  had  the  pleasure  of  seeing  the  table  graced 
with  about  60  black  faces.  They  generally  behave  welf 
as  far  as  I  can  hear,  though  there  are  some  instances  of 
apostacy  among  them."  The  counties  in  which  Mr. 
Davies  labored  were  Hanover,  Henrico,  Goochland, 
Caroline,  and  Louisa. 

"  The  Society  for  Propagating  the  Gospel  in  Foreign 
Part?,"  already  noticed,  in  1745  established  a  school  in 
Charleston,  S.  C,  under  the  direction  of  Commissary 
Garden  It  flourished  greatly  and  seemed  to  answer 
their  utmost  wishes.  It  had  at  one  time  60  scholars  and 
sent  forth  annually  about  20  young  Negroes  well  in- 
structed in  the  English  language  and  the  Christian  faith. 
This  school  was  established  in  St.  Phillip's  church  and 
some  of  its  scholars  were  living  in  1822,  of  orderly  and 
decent  characters. —  Bp.  Mpade  and  Dr.  Dalcho. 

The  year  1747  was  marked  in  the  Colony  of  Georgia 
by  the  authorized  introduction  of  slaves.  Twenty  three 
representatives  from  the  different  districts  met  in  Savan- 
nah, and  after  appointi:  g  Major  Horton  president,  they 
entered  into  sundry  resolutions  the  ?ub^ance  of  which 
was  "  that  the  owners  of  slaves,  should,  educate  the 
yo'/vg  and  use  every  possible  means  of  making  relig- 
ious impressions  upon  the  minds  of  the  aged,  and  that 
all  acts  of  inhumanity  should  be  punished  by  the  civil 
atithority." 


HISTORICAL  SKETCH.  3& 

1764.  The  Rev.  Ezra  Stiles,  D.  D.,  afterwards  pres- 
ident of  Yale  College,  and  Dr.  Samuel  Hopkins,  under- 
took the  education  of  two  apparently  promising  Negroes 
xvith  a  view  to  the  ministry  ;  but  it  was  finally  a  failure. 
Dr.  Plum.er"s  Report. 

1770.  While  Dr.  Stiles  was  pastor  in  Newport,  E. 
I.,  there  were  many  African  slaves  in  that  town.  "Of 
80  communicants  in  his  church  in  that  town,  7  were 
Negroes.  These  occasionally  met,  by  his  direction,  for 
religious  improvement  in  his  study." 

Methodism  was  introduced  into  this  country  in  New 
York,  1766  and  the  first  missionaries  were  sent  out  by 
Mr.  Wesley  in  1769  One  of  these,  Mr.  Pillmore,  in  a 
letter  to  Mr.  Wesley,  from  New  York,  in  1770,  says, 
■"the  number  of  blacks  that  attend  the  preaching  affects 
Hie  much."  The  first  regular  conference  was  held  in 
Philadelphia,  1773.  Number  of  ministers  10  and  of 
members  1,160.  From  this  year  to  1776  there  was  a 
great  revival  of  religion  in  Virginia  under  the  preaching 
of  the  Methodists,  in  connection  with  Rev.  Mr.  Jarratt 
of  the  Episcopal  Church,  which  spread  through  14 
counties  in  Virginia  and  2  in  North  Carolina.  One  let- 
ter states,  "  the  chapel  was  full  of  white  and  black;" 
another  "hundreds  of  Negroes  weie  among  them  with 
tears  streaming  down  theii  faces."  At  Roanoke  anoth- 
er lemarks,  "in  general  the  white  people  were  within 
the  chapel  and  the  blaek  people  without." 

1780.  At  the  Hth  conference  in  Baltimore  the  follow- 
ing question  appeared  in  the  minutes.  "  Ques.  25. — 
Ought  not  the  assistant  to  meet  the  colored  people  him- 
self and  appoint  as  helpers  in  his  absence  proper  white 
persons,  and  not  suffer  them  to  stay. late  and  meet  by 
themselves?  Arts. — Yes."    Under  the  preaching  of  Mr. 


40  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES, 

Garretson  in  Maryland,   "  hundreds  both  white  and] 
black  expressed  their  love  of  Jesus." 

1786.  The  first  return  of  colored  members  distinct 
from  white  occurs  in  the  minutes  of  this  year,  and  then 
yearly  afterwards,  white  18,791,  colored  1,890.  "It 
will  be  perceived  from  the  above,"  says  Dr.  Bangs  in 
his  history  of  the  Methodist  Episeopal  Church,  "that  a 
considerable  number  of  colored  persons  had  been  receiv- 
ed into  the  church,  and  were  so  returned  in  the  minutes 
of  conference.  Hence  it  appears  that  at  an  early  period 
of  the  Methodist  ministry  in  this  country  it  had  turned 
its  attention  to  this  part  of  the  population." 

Mr.  Rankin  writing  on  the  general  state  of  Methodism 
in  the  Colonies  at  the  the  commencement  of  hostilities, 
observes,  "in  May  1777  we  had  40  preachers  in  the 
different  circuits  and  about  7000  members  in  the  society, 
besides  many  hundreds  of  Negroes,  who  were  convinced 
of  sin,  and  many  of  them  happy  in  the  love  of  God." 
Life  of  Coke,  p.  53, 

In  the  year  1786  the  following  case  of  conscience  was 
overtured  from  Donegal  Presbytery,  in  the  Synod  of 
New  York  and  Philadelphia  ;  namely, 

"  Whether  Christian  masters  or  mistresses  ought  in 
duty  to  have  such  children  baptized,  as  are  under  their 
care  though  born  of  parents  not  in  the  communion  of 
any  Christian  church  ?" 

Upon  this  overture  "  the  synod  are  of  opinion  that 
Christian  masters  and  mistresses  whose  religious  profes- 
sions and  conduct  are  such  as  to  give  them  aright  to  the 
ordinance  of  baptism  for  their  own  children,  may  and 
ought  to  dedicate  the  children  of  their  household  to  God, 
in  that  ordinance,  when  they  have  no  sciuple  of  con- 
science to  the  contrary."  —  Min.  p.  413*  and  Min.  of 
Gen'l  Assem.  p.  97. 


HISTORICAL  SKETCH.  41 

And  on  the  next  page  (414)  it  was  overtured  "  wheth- 
er Christian  slaves  having  children  at  the  entire  direction 
of  unchristian  masters,  and  not  having  it  in  their  power 
to  instruct  them  in  religion,  are  bound  to  have  them 
baptized;  and  whether  a  Gospel  minister  in  this  predica- 
ment ought  to  baptize  them?"  The  synod  determined 
the  question  in  the  affirmative. 

1787.  The  minutes  of  the  Methodist  conference  for 
•  this  year,  furnish  the  following  question  and  answer, 
indicative  of  continued  interest  in  the  colored  population. 
"  Ques.  17.  —  What  directions  shall  we  give  for  the- 
promotion  of  the  spiritual  welfare  of  the  colored  peo- 
ple? Ans.  —  We  conjure  all  our  ministeis  and  preachers 
by  the  love  of  God  and  the  salvation  of  souls,  and  do 
require  them  by  all  the  authority  that  is  invested  in  us 
to  leave  nothing  undone  for  the  spiritual  benefit  and 
salvation  of  them,  within  their  respective  circuits  or 
districts ;  and  for  this  purpose  to  embrace  every  oppor- 
tunity of  inquiring  into  the  state  of  their  souls,  and  to 
unite  in  society  those  who  appear  to  have  a  real  desire 
of  fleeing  from  the  wrath  to  come  ;  to  meet  such  in 
class,  and  to  exercise  the  whole  Methodist  discipline 
among  them."     Number  of  colored  members  3,893. 

1790.  Again  :  "  Ques. —  What  can  be  done  in  order  to 
instruct  poor  children,  white  and  black,  to  !ead  ?  Ans. 
Let  us  labor  as  the  heart  and  soul  of  one  man  to  estab- 
lish Sunday  schools  in  or  near  the  place  of  public  wor- 
ship. Let  persons  be  appointed  by  the  bishops,  elders, 
deacons,  or  preachers,  to  teach  gratis  all  that  will  attend 
and  have  a  capacity  to  learn,  from  6  o'clock  in  the 
morning  till  10,  and  from  2  P.  M.  till  6,  where  it  does  v 
not  interfere  with  public-  worship.  The  council  shall 
compile  a  proper  school-book  to  teach  them  learning  and 
4# 


42  RELIGIOUS  INSTRUCTION  OF  THE  NEGBOE3. 

piety."  The  experiment  was  made,  but  it  proved 
unsuccessful  and  was  discontinued.  Number  oi  colored 
members  this  year  11,682. 

The  Methodist  is  the  only  denomination  which  has 
preserved  returns  of  the  number  of  colored  members 
in  its  connection.  I  find  it  impossible  to  make  any 
estimate  of  the  number  in  connection  with  the  other 
denominations.  The  Methodists  met  with  more  success 
during  this  period  in  the  Middle  and  Southern  States 
than  in  the  Northern,  and  as  they  paid  particular  atten  ■ 
tion  to  the  Negroes  laige  numbers  were  brought  under 
their  influence. 

The  first  Baptist  church  in  this  country  was  founded 
in    Providence,   R.   L,  by    Roger    Williams,  in    1639, 
Nearly  one  hundred  years  after  the  settlement  of  Amer- 
ica, "  only  17  Baptist  churches  had  arisen  in  it."     The 
Baptist  church  in  Charleston  S.  C,  was  founded  in  1690. 
The  denomination  advanced  slowly  through  the  Middle 
arid  Southern  States  and  in  1790  it  had  churches  in  them 
all.      Revivals  of   religion   were  enjoyed,   particularly 
one  in  Virginia  which  commenced  in  1785  and  continued 
until  1791  or  1792.     "Thousands  were  converted  and 
baptized,  besides  many  who  joined  the   Methodists  and 
Presbyterians."     A  large  number  ol  Negroes  were  ad- 
mitted   to    the  Baptist  churches  during  the  seasons  of 
revival,  as  well   as   on  ordinary  occasions;  they  were 
however*  not  gathered  into  churches  distinct  from  the 
whites  south  of  Pennsylvania  except  in  Georgia.     Brief 
notices  of  churches  composed  exclusively  of  Negroes 
will  be  given  in  the  second  period  of  this  Sketch.     Be- 
fore the  Revolution  the  Negroes  in  Virginia  attended  in 
crowds    the    Episcopal  church,  there  being   no    other 
denomination  of  Christians  of  consequence  in  the  Stat© ; 


HISTORICAL  SKETCH.  43 

but  upon  the  introduction  of  other  denominations  tliey 
went  off  to  them.  Old  Robert  Carter,  or  Counsellor 
or  King  Carter,  as  he  was  commonly  called,  among  the 
richest  men  in  the  State,  owning  some  700  or  800  slaves 
and  large  tracts  of  land;  built  Christ's  Church  in  Lan- 
caster county,  Va.,  and  reserved  one-fourth  for  his 
servants  and  tenants.  He  was  himself  baptized,  and 
afterwards  emancipated  a  large  number  of  his  Negroes 
and  living  fourteen  or  fifteen  years  a  Baptist,  embraced 
and  died  in  the  faith  of  Swedenbarg. 

The  independence  of  the  American  Colonies  was 
acknowledged  and  peace  established  in  17^3.  The 
articles  of  confederation  of  1778  were  superseded  by 
our  present  Constitution  in  1787,  from  the  ratification  of 
which  to  the  present  time  our  country  has  been  rapidly 
advancing  in  prosperity. 

From  the  beginning  of  our  controversies  with  the  moth- 
er country  to  the  breaking  out  of  the  revolutionary  war  ; 
throughout  the  period  of  thai  arduous  struggle  ;  and 
from  its  close,  throughout  the  period  of  national  exhaus- 
tion, loss  of  public  credit,  derangement  in  trade,  political 
excitements,  and  conflicting  opinions,  to  the  ratification 
of  the  constitution,  a  period  of  near  20  years,  the  colo- 
nies suffered  immeasurably  in  a  moral  and  religious 
point  of  view  ;  and  the  notices  during  this  period  of  the 
state  of  the  churches  and  of  the  progress  of  the  Gospel, 
are  gloomy,  and  some  of  them  of  the  gloomiest  charac- 
ter. Of  course  the  Negroes  suffered  in  common  with 
the  rest  of  the  population. 

A  {ew  remarks  suggested  by  the  facts  embraced  in 
this  first  period  of  our  Sketch,  shall  bring  it  to  a  con- 
clusion. 

The  religious   condition  of  the  colonies   up  to  the 


44  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

period  of  the  revolution,  taken  on  the  whole,  was  not 
one  remarkable  for  its  prosperity,  notwithstanding 
there  had  been  some  revivals  of  religion.  The  New 
England  Colonies  were  in  respect  to  a  supply  of  minis- 
ters and  religious  privileges  and  improvement  beyond 
all  the  rest.  But  the  whole  country  was  in  a  forming 
state :  but  recently  settled  ;  every  year  receiving  fresh 
colonists  from  abroad,  and  the  older  settlers  pushing 
their  way  into  new  and  unexplored  regions  ;  while 
repeated  wars  with  the  Indians,  and  wars  with  the 
French,  the  Dutch,  and  the  Spaniards,  threw  different 
portions  into  protracted,  distressing,  and  injurious  com- 
motions. Agriculture,  commerce,  manufactures,  and  the 
arts,  were  but  in  their  infancy;  and  the  general  conduct 
of  the  mother  country  in  regard  to  the  government  of 
the  colonies  and  the  policy  to  be  pursued  towards  them, 
was  wretched  ;  sometimes  contradictory,  frequently  op- 
pressive and  injurious,  and  contrary  to  the  wishes  of  the 
colonists. 

Such  being  the  state  of  affairs,  we  ought  not  to  antici- 
pate any  remarkable  degree  of  attention,  to  the  religious 
instruction  of  the  Negroes,  within  the  Colonies,  as  an 
independent  class  of  population.  Especially  too,  as 
the  effect  of  the  slave  trade,  during  its  existence,  was  to 
harden  the  feelings  against  the  unfortunate  subjects  of 
it,  while  their  degraded  and  miserable  appearance  and 
character,  their  stupidity,  their  uncouth  languages  and 
gross  superstitions,  and  their  constant  m  cupation, 
operated  as  so  many  checks  to  benevolent  efforts 
for  their  conveision  to  Christianity.  And  thus,  those 
who  advocated  the  slave-trade  on  the  ground  that  it 
introduced  the  Negroes  to  the  blessings  of  civilization 
and  the  Gospel,  saw  their  favorite  argument  losing  its 
force,  in  great  measure,  from  year  to,  year. 


HISTORICAL  SKETCH.  45 

The  fact,  however,  is  worthy  of  remembrance,  that 
while  the  Indians  —  some  of  whom  received  us  as  guests 
and  sold  us  their  lands  at  almost  no  compensation  at  all, 
and  others  were  driven  back  to  make  us  room  ;  and  with 
whom  we  had  frequent  and  bloody  wars,  and  we  became 
from  time  to  time,  mutual  scourges  —  received  some 
eminent  missionaries  from  the  colonists,  and  had  no  in- 
considerable interest  awakened  for  their  conversion  ;  the 
African  who  were  brought  over  and  bought  by  us  for 
servants,  and  who  wore  out  their  lives  as  such,  enriching 
thousands,  from  Massachusetts  to  Georgia  and  were 
members  of  our  households,  never  received  from  the 
colonists  themselves  a  solitary  missionary  exclusively 
devoted  to  their  good  ;  nor  was  there  ever  a  single  soci- 
ety established  within  the  Colonies,  that  we  know  of, 
with  the  express  design  of  promoting  their  religious 
instruction  ! 

The  conclusion,  however,  would  be  unwarrantable, 
that  they  were  wholly  neglected.  The  language  of 
President  Davies,  "that  no  man  cared  for  their  souls," 
must  be  received  with  abatement.  For  they  had  attracted 
the  serious  attention  of  societies  in  Europe,  and  of  men 
eminent  for  wisdom,  learning,  and  piety;  and  able  ap- 
peals were  written  to  promote  their  religious  instruction : 
and  some  attempts  were  made  to  send  over  missionaries 
and  also  to  engage  the  services  of  the  settled  clergy  in 
their  behalf,  the  Church  of  England  in  this  good  work 
taking  the  lead. 

We  are  certified  also,  that  efforts  were  made  for  their 
Instruction,  especially  in  the  Southern  Colonies,  where 
their  numbers  were  greater  ;  and  that  owners  did  to  some 
amall  extent  desire  and  attempt  the  instruction  of  their 
households;   and  that  the  settled  as  well  as  itinerant 


46  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

ministers  did  not  wholly  neglect  them.  Many  Negroes 
were  receive  .  into  the  churches  from  one  end  of  the 
Colonies  to  iiieoih  r,  and  the  rest  and  privileges  of  the 
Lord's  day  were  secured  to  them  either  by  custom  or 
law.  We  see  them  occasion  illy  noticed  in  the  proceed- 
ings of  ecclesiastical  associations.  There  were  cate- 
chetical schools  and  schools  for  teaching  them  to  read, 
in  a  few  places.  The  Negroes  were  allowed  to  read, 
and  boots  were,  upon  occasions,  distributed  to  them ; 
but  the  privileges  of  education  were  gradually  discour- 
aged and  withheld,  more  particularly  in  those  Colonies 
and  States  containing  a  large  population  of  them,  a*nd 
whose  policy  it  was  to  perpetuate  the  system  of  slavery. 
Were  it  possible  for  us  to  obtain  from  all  the  ministers 
of  various  denominations  throughout  the  Colonies,  who 
flourished  during  these  170  years,  a  report  ot  their  reg- 
ular pastoral  labors  such  as  have  been  furnished  by  a 
few,  it  might  possibly  appear  that  the  Negroes  received 
a  larger  share  of  religious  instruction  than,  upon  a  con- 
sideration of  the  facts  now  before  us,  many  would  bq 
led  to  imagine. 


HISTORICAL  SKETCH.  47 


CHAPTER    II. 


The   Second   Pertod  —  From  the  first  Census  in  17903  to   1S20,  a 
Period  of  30  years. 

1790.  The  interest  awakened  in  Virginia,  by  the 
labors  of  President  Davies,  continued  throughout  this 
period,  as  appears  by  the  following  letter  from  the  vene- 
rable Dr.  Alexander  of  Princeton. 

"  In  addition  to  the  efforts  made  by  the  Rev.  Mr. 
Davies  of  Hanover,  I  would  mention  the  name  of  a 
faithful  coadjutor  in  this  field,  the  effects  of  whose  labors 
are  still  apparent  in  Cub-creek  congregation,  in  Charlotte 
county,  Va.  The  minister  to  whom  I  allude  was  the 
Rev.  Robert  Henry,  a  native  of  Scotland,  who  was  for 
rnany  years  the  pastor  of  Cub-creek  and  Briery  congre- 
gations u..ited,  although  their  distance  apart  was  not  less 
than  twenty  miles.  This  gentleman  possessed  very 
humble  talents  as  a  preacher;  blundered  much,  and 
sometimes  lost  himself,  so  that  he  had  to  conclude  ab- 
ruptly. He  was  so  absent  that  on  one  occasion  after 
preaching,  finding  the  horse  of  another  person  hitched 
where  he  commonly  left  his  own  beast,  he  n.ounted  and 
rode  him  without  noticing  the  mistake.  He  was  noto- 
riously a  man  of  prayer;  for  when  he  turned  out  of  the 
public  road  to  go  to  the  house  where  he  usually  lodged 


48  RELIGIOUS  INSTRUCTION  OP  TBE  NEGROES. 

the  evening  before  he  preached  at  Briery,  he  could  be 
heard  praying  aloud  long  before  he  was  in  sight,  and 
sometimes  he  became  so  much  engaged  that  his  old  bald 
horse  would  come  up  and  stop  at  the  gate  whilst  he 
was  still  in  earnest  supplication. 

This  man  judiciously  turned  much  of  his  attention  to 
the  Negroes  ;  and  to  them  his  ministry  was  attended 
with  abundant  success.  Many  were  converted  and 
gathered  into  the  church  at  Cub-creek.  As  this  congre- 
gation was  situated  on  the  northern  bank  of  Staunton 
river,  where  the  land  is  very  fertile,  there  were  several 
large  estates,  possessing  many  slaves,  within  reach  of 
the  house  of  worship  where  he  preached." 

The  Rev.  Henry  Lacy  succeeded  Mr.  Henry ;  during 
whose  ministrations  at  Cub-creek  about  200  were  added 
to  the  church.  There  were  60  belonging  to  the  church 
under  the  care  of  Mr.  Cob.  —  Rev.  W.  S.  Plumer's 
Report. 

Dr.  Alexander  proceeds:  "Many  years  after  Mr. 
Henry's  death,  I  was  settled  for  several  years  in  this 
county,  and  preached  at  the  same  places  where  Mr. 
Henry  had  labored.  At  Cub-creek  I  found  about  70 
black  communicants,  twenty-four  of  whom  belonged  to 
one  estate.  They  were,  in  general,  as  orderly  and  as 
constant  in  their  attendance  on  the  word  preached  as  the 
whites.  Some  of  them  had  been  received  in  Mr.  Hen- 
ry's time,  but  others  afterwards.  The  session  of  the 
church  appointed  two  or  three  leading  men  among  them 
to  be  a  sort  of  overseers  or  superintendents  of  the  rest, 
and  we  found  that  they  performed  their  duties  faith- 
fully. 

It  was  in  this  same  county  and  very  much  to  the 
large  colored  congregation  at  Cub-creek,  that  Dr.  Rice 


HISTORICAL  SKETCH,  49 

labored  after  I  left  the  place.  He  was  when  first  settled 
pastor  of  Cub-creek  and  Bethesda,  a  new  congregation 
which  grew  out  of  the  former.  As  he  was  willing  to 
bestow  a  part  of  his  time  entirely  to  the  blacks,  the 
Committee  on  Missions  of  the  general  Assembly,  ap- 
pointed him  for  about  three  months  in  the  year  to  labor 
among  them,  and  I  know  that  he  was  much  encouraged 
in  his  work  ;  had  some  very  promising  young  converts  ; 
and  the  number  of  communicants  was  not  diminished 
in  his  time.  The  present  pastor  (1S40)  is  the  Rev.  " 
Clement  Read,  a  native  of  the  county.  He  has  labored 
there  and  at  Bethesda  for  many  years  past.  la  general 
the  Negroes  were  followers  of  the  Baptists  in  "Virginia, 
and  after  a  while,  as  they  permitted  many  colored  men 
to  preach,  the  great  majority  of  them  went  to  hear 
preachers  of  their  own  color,  which  was  attended  with  * .. 
many  evils.  In  some  parts  of  the  state  the  Methodists 
also  paid  much  attention  to  the  Negroes  and  received 
many  of  them  into  their  society  ;  but  still  professors 
among  the  Baptists  were  far  more  numerous.  In  many 
instances  those  who  had  been  brought  into  the  Presby- 
terian church  were  swept  off  by  one  or  the  other  of 
these  sects.  But  as  long  as  I  was  acquainted  with  the 
congregation  at  Cub-creek,  I  never  knew  one  of  them 
to  leave  their  own  communion  for  another.  We  had 
the  testimony  of  their  masters  and  mistresses,  to  their 
conscientiousness,  fidelity,  and  diligence.  The  lady 
who  owned  25  of  the  communicants,  selected  all  her 
house  servants  from  the  number,  though  not  herself  a 
communicant  in  the  Presbyterian  church.  And  on  sev- 
eral estates  instead  of  overseers,  some  of  these  pious 
men  were  appointed  to  superintend  the  labor  of  the 
other  field  servants," 
5 


V 


50  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES, 

The  Rev.  Henry  Patillo,  pastor  oi"  the  Grassy  Creek 
and  Nutbush  churches  in  Greenville  county,  North  Car- 
olina, labored  successfully  among  the  Negroes  about 
this  time;  the  good  effects  of  whose  efforts  continued 
to  be  felt  for  many  years  after. —  Dr.  Planter's  Report 
to  Synods  of  N,  Carolina  and  Virginia. 

1792.     Towards  the  close  of  this  year  the  first  colored 

J     Baptist  church  in  the  city  of  Savannah,  began  to  build  a 

place  of  worship.     The  corporation   of  the  city  gave 

them  a  lot  for  the  purpose.     The  origin  of  this  church 

—  the  parent  of  several  others  —  is  briefly  as  follows: 

George  Leile,  sometimes  called  George  Sharp,  was 
'  born  in  Virginia  about  1750.  His  master  sometime 
before  the  American  war,  removed  and  settled  in  Burke 
county  Georgia.  Mr.  Sharp  was  a  Baptist  and  a  deacon 
in  a  Baptist  church,  of  which  Rev.  Matthew  Moore  was 
pastor.  George  was  converted  and  baptized  under  Mr, 
Moore's  ministry.  The  church  gave  him  liberty  to 
'  preach.  He  began  to  labor  with  good  success  at  differ- 
ent plantations.  Mr.  Sharp  gave  him  his  freedom  not 
long  after  he  began  to  preach  :  for  about  three  years  he 
preached  at  Brampton  and  Yamacraw  in  the  neighbor- 
hood of  Savannah.  On  the  evacuation  of  the  country, 
(J 782  and  1783,)  he  went  to  Jamaica.  Previous  to  his 
departure  he  came  up  from  the  vessel  lying  below  the 
city  in  the  river,  and  baptized  an  African  woman  by  the 
name  of  Kate,  belonging  to  Mrs.  Eunice  Hogg,  and 
Andrew,  his  wife  Hannah,  and  Hagar,  belonging  to 
the  venerable  Mr.  Jonathan  Bryan. 

The  Baptist  cause  among  the  Negroes  in  Jamaica, 
owes  its  origin  to  the  indefatigable  and  pious  labors  of 
this  worthy  man,  George  Leile.  It  does  not  come 
within  my  design  to  introduce  an  account  of  his  efforts 


HISTORICAL  SKETCH*  51 

ki  that  island  ;  I  shall  add  only  that  in  1784  he  com- 
menced preaching  in  Kingston,  and  formed  a  church,  and 
in  1791  had  gathered  a  company  of  450  communicants, 
and  commenced  the  erection  of  a  commodious  meeting 
house.  It  finally  cost  with  steeple  and  bell  4,000/.  He 
was  alive  in  1810  and  about  sixty  years  of  age. 

About  nine  months  after  George  Leile  left  Georgia,  / 
Andrew,  surnamed  Bryan,  a  man  of  good  sense,  great 
zeal,  and  some  natural  elocution,  began  to  exhort  his 
black  brethren  and  friends.  He  ar.d  his  followers  were 
reprimanded  and  forbidden  to  engage  further  in  religious 
exercises.  He  would  however  pray,  sing,  and  encour- 
age his  fellow  worshippers  to  seek  the  Lord.  Their 
persecution  was  carried  to  an  inhuman  extent.  Their 
evening  assemblies  were  broken  up  and  those  found 
present  were  punished  with  stripes !  Andrew  Bryan 
and  Sampson  his  brother,  converted  about  a  year  after 
him,  were  twice  imprisoned,  and  they  with  about  fifty 
others  were  whipped.  When  publicly  whipped,  and 
bleeding  under  his  wounds,  Andrew  declared  that  he 
rejoiced  not  only  to  be  whipped,  but  would  freely  suffer 
death  for  the  cause  of  Jesus  Christ :  and  that  while  he 
had  life  and  opportunity,  he  would  continue  to  preach 
Christ.  He  was  faithful  to  his  vow,  and  by  patient 
continuance  in  well-doing,  he  put  to  silence  and  shamed 
his  adversaries ;  and  influential  advocates  and  patrons 
■were  raised  up  for  him.  Liberty  was  given  Andrew  by 
the  civil  authority  to  continue  his  religious  meetings 
under  certain  regulations.  His  master  gave  him  the  use 
of  his  barn  at  Brampton,  three  miles  from  Savannah, 
where  he  preached  for  two  years,  with  little  interruption. 

Not  long  after  Andrew  began   his  ministry   he  was 
visited  by  the  Rev.  Thomas  Barton,  who  baptized  eigh- 


52  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

teen  of  his  followers  on  profession  of  their  faith.  The 
next  visit  was  from  the  Rev.  Abraham  Marshall  of  Kioka, 
who  was  accompanied  by  a  young  colored  preacher,  by 
the  name  of  Jesse  Peter,  from  the  vicinity  of  Augusta. 
On  the  20th  of  January  1788,  Mr.  Marshall  ordained 
Andrew  Bryan,  baptized  forty  of  his  hearers,  and  con- 
stituted them  with  others,  69  in  number,  a  church,  of 
which  Andrew  was  the  pastor.  Such  was  the  origin  of 
the  first  colored  Baptist  church  in  Savannah.  —  Hol- 
combe's  Letters;  Analytical  Repository ;  and  Bene- 
dict''s  Hist,  of  Baptists :  from  which  the  preceding 
account  has  been  taken. 

Before  dismissing  this  notice,  I  cannot  forbear  intro- 
ducing the  remarks  of  Dr.  Hol'combe  on  Andrew  Bryan, 
written  in  1812. 

"  Andrew  Bryan  has,  long  ago,  not  only  honorably 
obtained  liberty,  but  a  handsome  estate.  His  fleecy  and 
well-set  locks  have  been  bleached  by  eighty  winters ; 
and  dressed  like  a  bishop  of  London,  he  rides,  mode- 
rately corpulent,  in  his  chair,  and  with  manly  features, 
of  a  jetty  hue,  fills  every  person  to  whom  he  gracefully 
bows,  with  pleasure  and  veneration,  by  displaying  in 
smiles  even  rows  of  natural  teeth,  white  as  ivory,  and  a 
pair  of  fine  black  eyes,  sparkling  with  intelligence, 
benevolence,  and  joy.  In  giving  daily  thanks  to  God 
for  his  mercies  my  aged  friend  seldom  forgets  to  mention 
the  favorable  change  that  has  of  late  years  appeared 
through  the  lower  parts  of  Georgia,  as  well  as  of  South 
Carolina,  in  the  treatment  of  servants."  —  Let.  17. 

1793.  The  African  church  in  Augusta,  Ga.,  was  gath- 
ered by  the  labors  of  Jesse  Peter,  and  was  constituted 
this  year  by  Rev.  Abraham  Marshall  and  David  Tinsley. 
Jesse  Peter  was  also  called  Jesse  Golfin  on  account 


HISTORICAL  SKETCH.  53 

of  his    master's    name  —  living    twelve   miles  below 
Augusta. 

The  number  of  Baptists  in  the  United  States  this 
year  was  73,471,  allowing  one-fourth  to  be  Negroes  the 
denomination  would  embrace  between  eighteen  and 
nineteen  thousand 

1795.     The  returns  of  colored  members  in  the  Meth-. 
odist  denomination  from   1791   to  1795,  inclusive,  were 
12,884,  13,871,  16,227,  13,814,  12,170. 

Several  annual  conferences  recommended  a  general 
fast,  to  be  held  March  1790,  and  in  the  enumeration  of 
blessings  to  be  invoked  the  last  mentioned  was  "that 
Africans  and  Indians  may  help  to  fill  the  pure  church 
of  God."  And  in  the  matters  recommended  as  subjects 
of  grateful  remembrance  in  the  day  of  thanksgiving  for 
the  last  Thursday  in  October  1790,  the  last  mentioned  is 
—  "  And  for  African  libeity  ;  we  feel  grateful  that  many 
thousands  of  these  poor  people  are  free  and  pious." 

1797.  The  Methodists  reported  in  1790,  1 1,280  col- 
ored members.  The  recapitulation  of  the  numbers  for 
1797  is  given  by  States,  and  as  it  is  a  most  interesting 
document  I  insert  it  entire,  so  far  as  it  relates  to  the 
Negroes. 


Mass. 

8 

Penn. 

19S 

S.  C. 

890 

R.  I. 

2 

Del. 

823 

Ga. 

148 

Conn. 

15 

Md. 

5  100 

Tenn. 

42 

N.  Y. 

238 

Va. 

2  490 

Ky. 

57 

N.  J. 

127 

N.  C. 

2  071 

Making  a  total  of  12,215;  nearly  one-fourth  of  the 
whole  number  of  members,  were  colored.  There  were 
three  only,  in  Canada. 

Dr.  Bangs  adds:  "It  will  be  seen  by  the  above  enu- 
meration that  there  were  upward  of  12,000  people  of 
5* 


v" 


54  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

color  attached  to  the  Methodist  Episcopal  Churcfo. 
These  were  chiefly  in  the  Southern  States,  and  had  been 
gathered  principally  from  the  slave  population. 

At  an  early  period  of  the  Methodist  ministry  in  this 
country  it  had  turned  its  attention  and  directed  its  efforts 
towards  these  people,  with  a  view  to  bring  them  to  the 
enjoyment  of  Gospel  blessings.  The  preachers  deplored 
with  the  deepest  sympathy  their  unhappy  condition,  es- 
pecially their  enslavement  to  sin  and  satan ;  and  while 
they  labored  unsuccessfully  by  all  prudent  means  to 
effect  their  disenthralment  from  their  civil  bondage,, 
they  were  amply  rewarded  for  their  evangelical  efforts 
to  raise  them  from  their  moral  degradation,  by  seeing 
thousands  of  them  happily  converted  to  God.  These 
efforts  added  much  to  the  labor  of  the  preachers,  for 
such  was  the  condition  of  the  slaves  that  they  were  not 
permitted,  on  working  days,  to  attend  the  public  admin- 
istration of  the  word  in  company  with  their  masters  ; 
and  hence  the  preachers  devoted  the  evenings  to  their 
instruction  after  the  customary  labors  of  the  day  were 
closed.  And  although  at  first  there  was  much  aversion 
manifested  by  the  masters,  towards  these  benevolent 
efforts  to  elevate  the  condition  of  the  slaves ;  yet,  wit- 
nessing the  beneficial  effects  of  the  Gospel  upon  their 
hearts  and  lives,  they  gradually  yielded  their  prejudices 
and  encouraged  the  preachers  in  their  labors,  assisted  in 
providing  houses  to  accommodate  them  in  their  worship 
and  otherwise  protected  them  in  their  religious  privileges. 
While,  therefore,  the  voice  of  the  preachers  was  not 
heard  in  favor  of  emancipation  from  their  civil  bondage, 
nor  their  remonstrances,  against  the  evils  of  slavery 
heeded,  the  voice  of  truth  addressed  to  the  understand- 
ings and  consciences  of  the  slaves  themselves,  was  oftea 


HISTORICAL  SKETCH.  55 

heard  with  believing  and  obedient  hearts  and  made 
instrumental  in  their  deliverance  from  the  shackles  of 
sin  and  the  bondage  of  satan.  Those  who  were  thus 
redeemed  were  enroled  among  the  people  of  God  and 
were  consequently  entitled  to  the  privileges  of  the 
church  of  Christ.  In  some  of  the  northern  cities  houses 
of  worship  were  erected  for  their  special  and  separate 
accommodation,  and  they  were  put  under  the  pastoral 
charge  of  a  white  preacher,  who  was  generally  assisted 
by  such  colored  local  preachers  as  may  have  been  raised 
up  among  themselves;  for  many  such,  from  time  to 
time,  possessing  gifts  for  edification,  were  licensed  to 
preach  the  Gospel  to  their  colored  brethren,  and  some 
of  these  have  been  eminently  useful.  In  the  more 
Southern  States,  where  the  municipal  regulations  in 
respect  to  slaves  are  more  severe,  some  portion  of  the 
churches  where  the  white  population  assemble  is  usually 
set  apart  for  the  blacks.  Their  behaviour  has  generally 
been  such  as  to  insure  the  confidence  of  their  masters 
and  the  protection  of  their  civil  rulers,  though  they 
labored  under  the  disabilities  incident  to  a  state  of 
servitude." 

1799  This  year  is  memorable  for  the  commencement 
of  that  extraordinary  awakening  which,  taking  its  rise 
in  Kentucky  and  spreading  in  various  directions  and 
with  different  degrees  of  intensity,  was  denominated, 
"the  great  Kentucky  revival."  It  continued  for  above 
four  years,  and  its  influence  was  felt  over  a  large  portion 
of  the  Southern  States.  Presbyterians,  Methodists,  and 
Baptists  participated  in  this  work.  In  this  revival  origi- 
nated Camp-Meetings,  which  gave  a  new  impulse  to 
Methodism.  From  the  best  estimates  the  number  of 
Negroes  received  into  the  different  communions,  during 


56  RELIGIOUS  INSTRUCTION,  OF  THE  NEGROES. 

this   season,  must  have  been  between  four  and  five 
thousand. 

1800.  Number  of  members  in  connection  with  the 
Methodists  13,452.  The  bishops  of  the  M.  E.  church 
were  authorized  to  ordain  African  preachers,  in  places 
where  there  were  houses  of  worship  for  their  use,  who 
might  be  chosen  by  a  majority  of  the  male  members  of 
the  society  to  which  they  belonged  and  could  procure  a 
recommendation  from  the  preacher  in  charge  and  his 
colleagues  on  the  circuit,  to  the  office  of  local  deacons. 
Richard  Allen  of  Philadelphia  was  the  first  colored 
man  who  received  orders  under  this  rule. 

1803.  The  second  African  church  in  Savannah 
formed  out  of  the  first,  26th  Dec'r,  1802;  and  Henry 
Cunningham  elected  pastor  and  ordained  to  the  work  of 
the  ministry,  January  1st,  1803.  On  the  2d  of  January 
1803,  another  church  was  formed  out  of  the  first,  called 
the  Ogechee  Colored  Baptist  Church,  and  Henry  Fran- 
cis appointed  to  supply  it.  Henry  Cunningham  was  a 
slave,  but  obtained  his  fredom.  He  is  still  the  pastor  of 
the  2d  African  church,  far  advanced  in  life,  and  from 
age  unable  to  attend  to  his  sacred  duties,  except  to  a 
very  limited  extent.  He  still  enjoys,  (as  he  has  always 
enjoyed,)  the  confidence  and  esteem  of  all  classes  of  the 
community  in  which  he  has  lived  so  long,  so  virtuously, 
and  so  usefully.  The  Methodist  conferences  reported 
22,453  colored  members, —  an  increase  over  the  last 
year  of  3,794. 

In  the  report  of  the  congregation  of  the  Moravian 
Brethren  at  Graceham,  Maryland,  for  1801,  the  Rev. 
Frederick  Schlegel  under  date  of  April  19th,  writes : 
4*  As  a  number  of  Negroes  had  for  several  Sundays  suc- 
cessively attended  our  divine  worship,!  collected  thirteen 


HISTORICAL  SKETCH.  57 

of  them  and  after  a  suitable  address,  prayed  with  them. 
They  were  very  devout,  and  declared  it  to  be  their  sin- 
cere desire  to  be  truly  converted.  A  few  Sundays  after 
brother  Browne  (who  preached  the  Gospel  to  the  Negroes 
on  Staten  Island)  being  here  on  a  visit,  preached  to 
thirty  Negroes,  ami  after  the  sermon  baptized  two  chil- 
dren. The  transaction  made  such  an  impression  on 
two  of  the  adult  Negroes  that  they  requested  this  rite 
might  be  in  mediately  performed  on  them.  They  were 
however  satisfied  with  the  reasons  I  assigned  for  defer- 
ing  it  till  they  had  received  further  instruction  in  Chris- 
tianity. A  very  affecting  scene  took  place,  at  the  close 
of  the  meeting.  A  Negro  overseer  who  was  present, 
kneeled  down  with  his  people  and  in  an  impressive 
prayer  thanked  God  for  what  their  souls  had  enjoyed 
that  day.  The  number  of  Negroes  that  attended 
increased  almost  every  week.  At  their  request  a  regu- 
lation was  made  according  to  which  separate  meetings 
will  be  held  with  them  at  stated  times.  Opportunities 
will  also  be  offered  them  for  private  conversation  on 
religious  subjects."  Some  children  and  a  few  adults 
were  in  the  sequel  baptized.  —  Hist,  of  the  Church  of 
the  Brethren,  vol.  2,  pp.  292  293. 

1805.  An  African  church  formed  in  Boston  under 
the  ministry  of  Thomas  Paid  a  colored  man.  Their 
house  of  worship  was  finished  in  1806;  the  lower  stoiy 
fitted  up  for  a  school  room. 

1806.  The  Baptist  churches  in  South  Carolina  were 
130,  the  number  of  ministers  100,  and  communicants 
10,500,  of  which  perhaps  3,500  were  Negroes. 

1837.  Hanover  Presbytery,  Va.,  addressed  a  circu- 
lar to  the  churches  under  their  care,  solemnly  exhorting 
them  not  to  neglect  their  duty  to  their  servants. —  Va> 
Mag.,  vol.  3,  p.  159. 


58  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

1809.  The  Abyssinian  or  African  church  formed  in  the 
City  of  New  York.  House  of  worship  in  Anthony  street. 
Also  an  African  church  in  Philadelphia;  supplied  for 
a  time  by  Henry  Cunningham  of  Savannah,  Ga.  The 
estimate  of  colored  communicants  in  the  Baptist  churches 
in  Virginia  this  year,  I  set  down  at  9,000. 

1810.  By  the  reports  of  the  state  of  the  congregations, 
of  the  Protestant  Episcopal  Church  in  South  Carolina, 
made  in  the  convention,  there  were  199  colored  commu- 
nicants in  3  churches,  viz:  St.  Philips' and  St.  Michaels', 
Charleston,  120  and  73,  and  Prince  George's,  Winyaw, 
6.  The  other  reports  do  not  distinguish  between  white 
and  colored  communicants. 

1813.  There  were  40,000  Negroes  connected  with, 
the  Baptist  denomination  in  the  States  of  Pennsylvania, 
Delaware,  Virginia,  North  Carolina,  South  Carolina  and 
Georgia.  The  historian  remarks,  "  that  among  the 
African  Baptists  in  the  Southern  States,  there  are  a 
multitude  of  preachers  and  exhorters  whose  names  do 
not  appear  on  the  minutes  of  associations.  They  preach 
principally  on  the  plantations  to  those  of  their  own  color, 
and  their  preaching,  though  broken  and  illiterate,  is  in 
many  cases  highly  useful." 

1816.  There  was  a  report  adopted  by  the  General 
Assembly  of  the  Presbyterian  chuich  in  the  United 
States,  on  the  question,  "  ought  baptism  on  the  promise 
of  the  master  to  be  administered  to  the  children  of 
slaves?"  as  follows:  1.  that  it  is  the  duty  of  masters 
who  are  members  of  the  church,  to  present  the  children 
of  parents  in  servitude,  to  the  ordinance  of  Baptism, 
provided  they  are  in  a  situation  to  train  them  up  in  the 
nurture  and  admonition  of  the  Lord,  thus  securing  to 
them  the  rich  advantages  which  the  Gospel  promises. 


HISTORICAL  SKETCH.  59 

2.  That  it  is  the  duty  of  Christian  ministers  to  inculcate 
this  doctrine  and  to  baptize  all  children  when  presented 
to  them  by  their  masters."  —  Minutes  of  the  Assembly. 

The  subject  of  Missions  to  the  Negroes  occupied  the 
attention  of  the  General  Assembly,  but  no  plan  of  mis- 
sions was  carried  into  effect.  Dr.  Rice  of  Virginia  was 
employed  by  the  committee  on  missions  in  the  assembly 
for  a  pait  of  the  year,  and  his  labors  were  encouraging, 
as  already  stated  by  Dr.  Alexander  in  his  letter,  and  as 
appears  also  from  the  Minutes  of  the  Assembly,  p.  372. 

The  Colonization  Society  was  formed  this  year,  and  I 
notice  it  as  furnishing  an  index  to  the  feelings  of 
many  in  relation  to  the  improvement  of  the  Negro  race; 

The  Methodists  reported  this  year  42,304  colored 
members,  and  a  decrease  of  883  since  1815.  Dr.  Bangs 
says,  "this  was  owing  to  a  defection  among  the  colored 
people  in  the  city  of  Philadelphia,  by  which  upwards  of 
1,000  in  that  city  withdrew  from  our  church  and  set  up 

for  themselves,  with  Richard  Allen,   a    colored  local    •' 

» 

preacher,  an  elder  in  the  Methodist  Episcopal  Church 
at  their  head. — By  habits  of  industry  and  economy, 
though  born  a  slave  in  one  of  the  Southern  States,  he 
had  not  only  procured  his  freedom,  but  acquired  con- 
siderable wealth,  and  since  he  had  exercised  the  office 
of  a  preacher  and  an  elder,  obtained  great  influence 
over  his  brethren  in  the  church  At  the  secession  they 
organized  themselves  into  an  independent  body,  under 
the  title  of  the  "  African  Methodist  Episcopal  Church." 
At  their  first  general  conference  in  April,  1816,  Richard 
Allen  was  elected  Bishop. — At  the  conference  in  1828, 
Morris  Brown  was  elected  joint  superintendent  with 
Allen  :  and  on  the  death  of  Allen,  in  1836,  Edward  Wal- 
ters was  elected  joint  superintendent  with  Brown.     The 


60  RELIGIONS  INSTRUCTION  OF  THE  NEGROES. 

colored  congregations  in  New  York  city  folio  wed  te 
example.  —  They  adopted  the  itinerant  mode  of  preach- 
ing and  have  spread  themselves  in  different  parts  of 
Pennsylvania,  New  Yoik,  New  Jersey,  Maryland  and 
Delaware.  There  are  also  some  in  the  Western  States 
and  a  few  in  Upper  Canada.  In  the  more  Southern 
States  the  Allenites  could  make  no  favorable  impres- 
sion, as  the:r  preachers  were  not  recognized  by  the 
laws  of  the  States,  and  the  Slave  population  who  were 
members  of  our  church  had  the  character  of  our  white 
ministry  pledged  as  a  guarantee  for  their  good  beha- 
viour." 

•  1818.  Under  the  report  of  colored  members  foi  this 
year,  the  same  writer  remarks,  "  that  while  there  was 
an  increase  of  white  members,  amounting  to  9,035,  there 
was  a  decrease  of  4,261  of  the  colored  members."  He 
states  that  this  was  owing  to  the  Allenite  secession  : 
although  not  all  who  through  its  influence  declared 
themselves  independent,  attached  themselves  to  the 
Allenites. 

1819.  The  increase  of  colored  members  this  year 
was  but  24:  1819,  39,174,  and  1818,  39,150.  The 
smallness  of  the  increase  accounted  for  by  the  secession 
of  the  Negroes  in  New  York  city,  amounting  to  "  14 
local  preachers  and  929  private  members,  including 
class-leaders,  exhorters  and  stewards." 

A  report  dated  June  14th,  1819,  of  a  committee  of 
the  board  of  managers  of  the  Bible  society  of  Charleston, 
S.  C,  respecting  the  progress  and  present  state  of  re- 
ligion in  South  Carolina,  will  cast  some  light  on  the 
subject  beiore  us.  "  From  the  best  information  the 
committee  have  been  able  to  obtain,  they  find  that  the 
<Jospel  is  now  preached  to  about   613  congregations 


HISTORICAL  SKETCH.  61 

of  Protestant  Christians ;  that  there  are  about  292 
ordained  clergymen  who  labor  amongst  them,  besides  a 
a  considerable  number  of  domestic  missionaries,  devoted 
and  supported  by  each  denomination,  who  dispense  their 
labors  to  such  of  the  people  as  remain  destitute  of  an 
established  ministry.  From  actual  returns  and  cautious 
estimates  where  such  returns  have  not  been  obtained, 
it  appears  that  in  the  state  there  are  about  40,000  Protes- 
tants who  receive  the  holy  communion  of  the  Lord's 
Supper.  In  the  city  of  Charleston  upwards  of  one- 
fourth  of  the  communicants  arc  slaves  or  free  persons 
of  color ;  and  it  is  supposed  that  in  the  other  parts  of 
the  state  the  proportion  of  such  communicants  may  be 
estimated  at  about  one-eighth.  In  every  church 
they  are  freely  admitted  to  attend  on  divine  service  :  in  y 
most  of  the  churches  distinct  accommodations  are  pro- 
vided for  them,  and  the  clergy  in  general  make  it  a  part 
of  their  pastoral  care  to  devote  frequent  and  stated 
seasons  for  the  religions  instruction  of  catechumen  from 
amongst  the  black  population." 

It  may  be  proper  to  state  in  connection  with  this 
report,  that  from  the  beginning,  with  scarcely  an  excep- 
tion, the  Negroes  applying  for  admission  into  the 
churches  have  been  under  the  instruction  of  white  min- 
isters or  members :  have  been  examined  and  approved  N" 
as  candidates  for  baptism  :  have  been  baptized  and  have 
partaken  of  the  Lord's  Supper  at  the  satv.e  time  with 
white  candidates  and  members,  and  been  subject  to  the 
same  care  and  discipline  ;  no  distinction  being  made 
between  the  two  classes  of  members  in  respect  to  the 
privileges  and  discipline  of  the  churches. 

The  Episcopal  church  reported  in  part  the  number  of 
colored  members  from  1812  to  1818,  the  majority  in 
6 


62  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

Charleston.  The  highest  number  reported  was  in  1817 
328.     In  1818  there  were  289. 

1820.  Bishop  McKendree  presented  an  address  to 
the  general  conference  at  Baltimore,  in  which  he  took 
notice  of  "  the  condition  of  the  slaves."  The  number 
of  colored  members,  by  the  minutes  of  conference,  was 
40,558. 

The  census  of  1800  gave  us  893,041  Negro  slaves  and 
110,555  free,  making  a  total  of  1.003,596.  That  of 
1810  was  1,191,364  slave  and  195,643  free;  total  Negro 
population,  1,387,007.  That  of  1820,  1,538,064  slave 
and  244,020  free  ;  total  1 ,782,084. 

The  importation  of  Africans  into  our  country  ceased, 
by  law,  on  the  1st  of  January  1808.  The  traffic  was 
abolished  by  Virginia  in  1778,  and  by  Pennsylvania, 
Massachusetts,  Connecticut,  and  Rhode  Island,  in  1780, 
1787,  1788.  And  before  the  year  1820  measures  were 
taken  by  all  the  present  free  states,  in  which  slavery  had 
existed,  for  bringing  the  system  to  a  close.  What 
special  efforts,  if  any,  were  made  in  these  states  by  the 
churches,  or  by  societies,  for  the  religious  instruction  of 
the  Negroes  thus  attaining  their  freedom,  I  have  no 
means  of  ascertaining  with  accuracy*.  From  the  best 
information  in  my  possession  special  efforts  were  very 
few  and  very  limited. 

As  a  nation  we  were  scarcely  reviving  from  the  Revo- 
lution and  the  excitement  of  the  formation  and  establish- 
ment of  our  Constitution,  when  we  were  involved  in  a 
war  with  France,  which,  with  its  influences,  and  what 
was  worse*  the  infidelity  and  skepticism  which  our  pre- 
vious connection  with  that  nation  introduced  among  us, 
most  seriously  affected  the  interests  of  religion,  and  the 
decline  was  perceptible  in  a  greater  or  less  degree  over 


HISTORICAL  SKETCH.  63 

the  whole  Union.  Not  long  after,  our  troubles  with 
England  began,  which  resulted  in  a  four  years  war. 
Notwithstanding  these  interruptions,  the  Spirit  of  God 
was  poured  out  largely  in  different  parts  of  the  country. 
Indeed,  the  first  quarter  of  the  nineteenth  century  wit- 
nessed a  remarkable  revival  of  the  missioary  spirit  in 
the  American  as  well  as  English  churches.  Many 
societies  were  organized  on  a  large  and  liberal  scale, 
(in  whose  existence  the  world  has  reason  to  rejoice,)  for 
the  spreading  of  the  Gospel,  both  at  home  and  abroad, 
as  wrell  by  the  circulation  of  the  scriptures  and  auxiliary 
publications,  as  by  the  living  teacher. 

This  spirit  wrought  in  the  hearts  of  ministers  and  peo- 
ple generally,  and  anew  and  mighty  impulse  was  given  to 
religion.  In  the  South  it  awakened  many  to  see  the 
spiritual  necessities  of  the  Negroes.  Many  ministers 
began  to  preach  particularly  and  more  faithfully  to  them  ,  t 
and  to  attempt  a  regular  division  of  their  time  on  the 
Sabbath,  between  the  whites  and  blacks.  Attempts 
were  also  made  in  some  parts  of  the  South,  to  teach  the 
Negroes  letters,  so  as  to  enable  them  to  read  the  word 
of  God  for  themselves.  These  schools  were  short-lived 
but  the  fact  of  their  existence,  evidences  that  there  was 
considerable  interest  felt  in  their  religious  instruction. 
Houses  of  public  worship,  exclusively  for  the  use  of  the^- 
Negroes,  were  erected  in  many  of  the  chief  towns,  and 
they  worshipped  in  them,  under  the  care  of  white  or 
colored  teachers.  In  numbers  of  white  churches  space 
was  allowed  for  the  accommodation  of  the  Negroes,  in 
the  galeries  or  in  the  body  of  the  house  below;  and 
within  sight  and  hearing  of  country  churches,  in  some 
pleasant  grove  fitted  up  with  booths,  with  a  stand  or 
pulpit  for  preaching,  the   Negroes   would  oft  times  be 


64  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

seen  assembling  for  worship  between  services,  or  in  the 
afternoon.  There  were  planters  also,  who  undertook  to 
read  and  explain  the  scriptures,  and  pray  with  their 
people. 

It  is  not  toi  much  to  say  that  the  religious  and  physi- 
cal condition  of  the  Negroes  were  both  improved  during 
this  period.  Their  increase  was  natural  and  regular, 
ranging,  every  ten  years,  between  34  and  36  per  cent. 

I  As  the  old  stock  from  Africa  died  out  of  the  country  the 
grosser  customs,  the  ignorance  and  paganism  of  Africa, 
died  with  them.     Their  descendants,  the  country-born, 

\  were  better  looking,  more  intelligent,  moie  civilized, 
^t  m^re  susceptible  of  religious  impressions.  Growing  up 
under  the  eyes  and  in  the  families  of  owners,  they 
became  more  attached  to  them,  were  identified  in  their 
households  and  accompanied  them  to  church.  The 
Gospel  was  preached  to  masters  and  servants;  servants 
having  no  religion  to  renounce  grew  up  in  the  belief  of 
that  of  their  masters.     On  the  whole,  however,  but  a 

7"  minority  of  the  Negroes,  and  that  a  small  one,  attended 
regularly  the  house  of  God,  and  taking  them  as  a  class* 

w  their  religious  instruction  was  extensively  and  most 
seriously  neglected. 


HISTORICAL  SKETCH.  65 


CHAPTER    III. 


The  Third   Pehiod  — From   1S20  to  1S42— a  Period  of   22    years. 

1821.  The  Methodist  Episcopal  Church  reported 
this  year  42,059  colored  members  in  the  United  States  ; 
and  their  numbers  gradually  increasing. 

1822.  The  account  of  the  labors  of  the  Moravian 
Brethren  by  Mr.  Schmidt,  already  referred  to,  brings 
down  their  labors  to  1837,  and  is  as  follows  : 

"In  January  1822,  a  Female  Auxiliary  to  the  Mission- 
ary Society  was  formed  at  Salem  and  at  their  special 
request  an  attempt  was  made  to  collect  the  Negroes  into 
a  separate  congregation  of  their  own  —  apian  which 
had,  indeed,  long  been  an  object  of  desire.  Brother 
Abraham  Sleiner  was  commissioned  to  make  a  com- 
mencement of  the  work  by  holding  a  monthly  preaching 
on  a  plantation  about  three  miles  distant  from  Salem, 
where  the  Negro  communicants  resided.  At  his  first 
sermon  there,  March  24th,  1822,  more  than  fifty  black 
and  colored  people  were  present.  After  a  fervent  prayer 
he  discoursed  on  the  words  of  our  Saviour,  "  the  Son  of 
Man  is  come  to  seek  and  to  save  that  which  was  lost." 
With  this  monthly  preaching,  which  was  well  attended 
by  the  Negroes,  catechetical  instruction  in  the  great 
6* 


66  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

truths  of  our  religion  was  combined.  May  19th  the 
Lord's  Supper  was  celebrated  with  the  three  persons 
who  were  already  communicants  as  the  first  fruits  of  this 
infant  Negro  flock.  Great  stillness  and  devotio  .  con- 
tinued to  mark  the  attendance  of  the  Negroes  on  divine 
worship,  yet  few  sought  for  closer  fellowship,  so  that 
this  little  flock  has  never  to  the  present  day  numbered 
more  than  twenty  members. 

A  Negro  chapel  was  built  in  1823,  at  the  expense  of 
the  Fem.-.le  Auxiliary  and  consecrated  by  brother  Benade, 
the  resident  Bishop,  December  28th,  in  the  presence  of 
near  a  hundred  Negroes  and  colored  people,  and  many 
members  of  the  congregation  at  S  lent.  This  was  fol- 
lowed by  the  baptism  of  a  married  Negro  woman,  and 
the  solemnities  of  the  day  were  closed  by  a  cheerful 
love  feast,  at  which  the  object  of  our  covenant  was 
explained  and  two  Negroes  were  received  into  the  con-  . 
gregation.  It  was  a  day  of  blessing  for  the  Negroes, 
many  of  whom  seemed  to  be,  deeply  affected.  Having 
now  a  place  of  worship  of  their  own,  the  meetings  could, 
be  better  adapted  to  their  circumstances.  Several  sisters 
offered  themselves,  to  keep  a  Sunday  school  for  their 
benefit,  and  it  was  diligently  frequented,  not  only  by 
children,  but  also  by  adults.  This  hopeful  project  was 
soon,  however,  painfully  interrupted  by  a  Jaw  which 
passed  the  legislature  of  North  Carolina,  forbidding  any 
school  instruction  to  be  imparted  to  the  Negroes;  —  a 
prohibition  which  likewise  operated  very  injuriously  on 
their  attendance  at  the  meetings.  May  22d,  1833,  the 
Negroes  were  called  to  mourn  over  the  loss  of  their 
faithful  and  much  loved  pastor,  biother  Abraham  Steiner, 
and  his  place  was  supplied  by  brother  J.mn  Renatus 
Schmidt.    For  the  last  year  or  two,  they  have  manifested 


HISTORICAL  SKETCH.  C7 

a  greater  desire  for  the  word  of  life  and  visited  the  house 
of  God  more  diligently,  and  our  testimony  to  the  suffer- 
ings and  death  of  Jesus  appears  to  find  more  entrance 
into  their  hearts.  In  the  private  meetings  of  the  little 
Negro  flock,  and  particularly  at  the  holy  communion, 
the  peace  of  God  is  powerfully  perceptible.  The 
company  of  emancipated  Negroes,  upwards  of  twenty 
in  number,  who  sailed  Inst  year  for  Liberia,  on  the 
western  coast  of  Africa,  had  all  been  diligent  attendants 
on  our  meetings  and  former  Sunday  school,  and  one  of 
them  was  a  communicant  member  of  our  flock.  At 
parting  they  declared  with  tears  that  nothing  grieved 
them  so  much  as  the  loss  of  these  piivileges.  They 
promised  to  devote  themselves  to  the  Lord  Jesus  and  to 
remain  faithful  to  him. 

In  the  fourteen  years  which  have  elapsed  since  their 
church  was  dedicated  10  a  lulls  and  73  children  have 
been  baptized  and  8  received  into  uie  congregation. 
The  little  flock  consists  at  present  (1837,)  of  17  adult 
members,  10  of  whom  are  communicants. 

On  the  settling  of  the  Brethren  in  Wachovia,  (N.  C.,) 
it  was  their  most  cherished  object  to  communicate  the 
Gospel  both  to  the  Indians  on  the  borders  of  the  South- 
ern Slates  and  to  the  Negro  population  of  those  States, 
amounting  to  several  thousands,  especially  to  such  as 
resided  in  the  neighborhood  of  our  congregations,  hop- 
ing that  they  might  be  favored  to  gather  from  among 
them  a  reward  for  the  travail  of  the  Redeemer's  soul. 
Special  meetings  were  accordingly  commenced  at  Hope 
and  Bethany,  and  elsewhere  in  the  neighborhood  of 
Salem,  and  the  Negroes  who  were  numerous  in  these 
districts,  were  in  general  diligent  in  attending  them. 
The  various  ministers  stationed  at  Salem,  the  late  breth- 


68  RELIGIOTT3  INSTRUCTION  OF  THE  NEGROES. 

ren  Fritz,  Kramsch,  Wohfahrt,  Abraham  Steiner,  and 
their  wives,  interested  themselves  with  particular  affec- 
tion for  the  spiritual  welfare  of  the  Negroes  in  their 
vicinity,  and  the  Lord  so  blessed  their  labors  to  the 
hearts  of  many  that  they  could  be  admitted  to  a  partici- 
pation of  the  Lord's  supper.  A  thankful  remembrance 
of  their  faithful  services  is  still  retained  by  the  Negroes. 

In  the  prosecution  of  the  mission  amongst  the  Chero- 
kees,  and  in  the  attempt  to  establish  one  amongst  the 
Creek  Indians,  the  Negroes  dispersed  among  them  were 
not  forgotten.  Our  brethren  at  Springplace  had  the 
gratification  of  baptizing  the  firstling  of  these  Negroes 
July  29th  1827.  He  was  a  native  African  of  the  Tjamba 
tribe,  and  was  baptized  into  the  death  of  Jesus  by  the 
name  of  Christian  Jacob,  continuing  faithful  to  his 
Christian  profession  till  his  happy  end." 
p  The  Rev.  John  Mines,  pastor  of  a  church  in  Lees- 
burg,  Va.,  published,  "The  Evangelical  Catechism,  or 
a  plain  and  easy  system  of  the  principal  doctrines  and 
duties  of  the  Christian  religion.  Adapted  to  the  use  of 
Sabbath  schools  and  families  :  with  a  new  method  of 
instructing  those  who  cannot  read.     Richmond   1822." 

His  "new  method,"  was  what  is  called  "  oral  instruc- 
tion ;"  the  scholars  repeating  the  answers  after  the 
teacher  until  committed  to  memory.  Mr.  Mines  was 
much  interested  in  the  religious  instruction  of  the  Ne- 
groes. In  the  preface  to  his  catechism,  he  states  that 
"he  had  several  classes  of  them  (taught  by  his  friends)" 
he  commends  the  use  of  it  to  masters  and  mistresses, 
as  "an  humble  attempt"  to  furnish  them  with  appropri- 
ate means  for  the  instruction  of  their  servants  in  religious 
knowledge;  and  he  commends  it  also  to  "his  colored 
friends  in  the  United  States,"'  as,  a  book  written, "  espe- 


HISTORICAL  SKETCH.  69 

cially  for  them,"  and  says,  "  with  the  help  of  God,  I 
will  attend  particularly  to  your  spiritual  interests  while 
Hive." 

1823.  Bishop  Dehon  of  the  Diocese  of  South  Caro- 
lina, had  all  his  good  feelings  excited  in  behalf  of  the 
Negroes.  "In  his  own  congregation  he  was  the  labori- 
ous and  patient  minister  of  the  African  ;  and  he  encour- 
aged among  the  masters  and  mistresses  in  his  flock,  that 
best  kindness  towards  their  servants  —  a  concern  for 
their  eternal  salvation."  "  He  endeavored  to  enlighten 
the  community  on  this  subject."  "  lie  would  gladly  em- 
brace opportunities  to  converse  with  men  of  influence 
relating  to  it,"  etc.  —  Life,  by  Dr.  Gadsden. 

The  Rev.  Dr.  Dalcho,  of  the  Episcopal  church, 
Charleston,  this  year  issued  a  valuable  pamphlet  entitled 
"Practical  Considerations,  founded  on  the  Scriptures* 
Relative  to  the  Slave  Population  of  South  Caiolina." 
Its  design  is  given  in  the  first  paragraph,  namely,  "  to 
show  from  the  Scriptures  of  the  Old  and  New  Testa- 
ment, that  slavery  is  not  forbidden  by  the  Divine  Law: 
and  at  the  same  time,  to  prove  the  necessity  of  giving 
religious  instruction  to  our  Negroes."  Dr.  Dalcho 
mentions  that  in  1822  there  were  316 colored  communi- 
cants in  the  Episcopal  churches  in  Charleston,  and  200 
children  in  their  colored  Sunday  schools. 

A  few  months  before  this  pamphlet  appeared,  Dr. 
Richard  Furman,  President  of  the  Baptist  State  Con- 
vention of  S.  C,  in  the  name  of  that  .convention, 
addressed  a  letter  to  his  Excellency,  Governor  Wilson 
giving  an  "Exposition  of  the  Views  of  the  Baptists 
relative  to  the  Colored  Population  in  the  United  States  :'* 
in  which,  among  other  observations,  we  find  the  follow- 
ing: "Their   religious  interests   claim  a  regard  from 


70  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

their  masters  of  the  most  serious  nature,  and  it  is  indis- 
pensable." 

The  lamented  Dr.  John  Holt  Rice,  already  mentioned 
in  tin's  Sketch,  presented  the  subject  of  the  religious 
instruction  of  the  Negroes  in  a  strong  light  to  the  con- 
sideration of  his  fellow  citizens  of  Virginia  in  the 
Evanglical  Magazine,  vol.  8  pp.  613-4.  He  printed 
a  sermon  on  the  duty  of  masters  to  educate  and  baptize  the 
children  of  their  servants.  Through  his  influence  many 
in  Virginia  were  induced  to  gi^e  the  duty  of  the  religious 
instruction  of  the  Negroes  serious  consideration,  which 
resulted  in  action  One  of  his  objects  in  devoting  himself 
to  the  establishment  of  the.  Prince  Edward  Theological 
Seminary,  was  that  a  ministry  might  be  educated  at  home 
and  fitted  for  the  field  composed  as  it  is,  of  masters  and 
servants,  bond  and  free.  This  was  also  one  prominent 
object  in  the  minds  of  many  ministers,  elders,  and  lay- 
men,in  the  foundation  and  endowment  of  the  Theological 
Seminary  of  the  Synod  of  South  Carolina  and  Georgia 
in  Columbia,  S.  C. 

1828.  Number  of  colored  members  in  Methodist  E. 
Church,  48,096  and  for  1825,  49,537;  1826,  51,334; 
1827,  53,565  ;  1828,  58,856;  showing  a  steady  increase. 
In  1>28,  "a  plajn  and  easy  Catechism,  designed  chiefly 
for  the  benefit  of  colored  persons,  with  suitable  Prayers 
and  Hymns  annexed,"  was  published  by  Rev.  B.  M. 
Palmer,  D.- D.,  pastor  of  the  Circular  Church,  Charles- 
ton, S.  CT*^  Six  or  eight  years  before  this  he  had 
published  a  smaller  work  of  the  same  kind  and  bear- 
ing nearly  the  same  title.  During  all  his  ministry 
in  Charleston  he  was  a  firm  supporter  of  the  religious 
instruction  of  the  Negroes,  both  in  word  and  deed. 

1829.  The  Honorable  Charles  Cotesworth  Pinckney 


HISTORICAL  SKETCH.  71 

of  the  Episcopal  church,  delivered  an  address  before*the 
Agricultural  Society  of  South  Carolina,  in  which  he 
ably  and  largely  insists  upon  the  religious  instruction  of 
the  Negroes.  This  address  went  through  two  or  more 
editions  and  was  extensively  circulated  and  with. the 
happiest  effects.  ^  r 

1830.  The  historian  of  the  Methodist  Episcopal  > 
church  remarks,  "  this  year  several  missions  were  com-  "~i~ 
menced  for  the  special  benefit  of  the  slave  population  in 
the  States  of  South  Carolina  and  Georgia.  This  class 
of  people  had  bee'n  favored  with  the  labors  of  the 
Methodist  ministry  from  the  beginning  of  its  labors  in 
this  country,  and  there  were  at  this  lime  62,814  of  the 
colored  population  in  the  several  states  and  territories 
in  our  church  fellowship,  most  of  whom  were  slaves. 
Tt  was  found,  however,  on  a  closer  inspection  into  their 
condition,  that  there  were  many  that  could  not  be  reached 
by  the  ordinary  means,  and  therefoie  preachers  were 
selected  who  might  devote  themselves  exclusively  to 
their  service." 

He  alludes  particularly  to  the  "  Missionary  Society  of 
the  South  Carolina  Conference,  Auxiliary  to  the  Mis-  <j 
sionary  Society  of  the  Methodist  Episcopal  Church," 
of  which,  at  least  so  far  as  its  efforts  respect  the 
Negro  population,  the  Rev.  William  Capers,  D.  D., 
of  Charleston,  S.  C,  is  the  founder.  He  has  been  * 
superintendent  of  these  missions  to  the  Negroes  from 
their  commencement  and  has  spared  no  exertions  to  ex- 
tend and  render  them  successful.  The  reports  of  the 
board  of  managers,  drawn  up  from  year  to  year  by  him- 
self exhibit  the  purity  and  fervor  of  his  zeal  in  so  good 
a  cause,  as  well  as  the  remarkable  progress  which  it  has 
made. 


72  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

In  the  winter  of  1830  and  the  spring  of  1831,  two 
Associations  of  planteis  were  formed  in  Georgia  for  the 
special  object  of  affording  religious  instruction  to  the 
Negroes,  by  their  own  efforts  and  by  missionaries  em- 
ployed for  the  purpose.  The  first  was  formed  by  the 
Rev.  Joseph  Clay  Stiles  in  Mcintosh  county,  embracing 
the  neighborhood  of  Harris'  neck,  which  continued  in 
operation  for  some  time,  until  by  the  withdrawment  of 
Mr.  Stiles'  labors  from  the  neighborhood  and  the  loss 
of  some  of  the  inhabitants  by  death  and  removals  it 
ceased.  The  second  was  formed  in  Liberty  county  by 
the  Midway  Congregational  church,  and  the  Baptist 
church  under  their  respective  pastors  the  Rev.  Robert 
Quarterman  and  the  Rev.  Samuel  Spry  Law ;  which 
Association,  with  one  suspension  from  the  absence  of  a 
missionary,  has  continued  its  opertitions  to  the  present 
time. 

One  or  more  associations  for  the  same  purpose  were 
formed  in  St.  Luke's  Parish,  S.  C,  in  which  John  David 
Mungin,  Esquire,  took  an  active  part. 

1831.  An  address,  entitled,  "the  Religious  Instruc- 
tion of  the  Negroes,"  delivered  before  the  Associations 
of  Mcintosh  and  Liberty  counties,  was  published  and 
circulated  in  newspaper  and  pamphlet  form. 

1832,  Edward  R.  Laurens,  Esquire,  delivered  an 
address  before  the  Agricultural  Association  of  S.  C,  in 
which  this  duty  in  the  form  of  oral  instruction,  under 
proper  arrangements  is  recognised. — Southern  Agri- 
culturist, 1832.  "A  short  Catechism  for  the  use  of  the 
colored  members  on  trial  of  the  M.  E.  Church  in  South 
Carolina  :  by  W.  Capers,  D.  D.,  Charleston,  1832." 

This  short  catechism  was  prepared  by  Dr.  Capers,  for 
the  use  of  the  Methodist  missions  to  the  Negroes  of  the 


HISTORICAL  SKETCH.  73 

S.  C.  conference,  and  it  is  used  by  all  the  missionaries, 

1833  The  Missionary  Society  of  the  S.  C.  Confer- 
ence which  had  now  fairly  entered  upon  its  work, 
reported  that  the  missions  were  generally  in  flourishing 
circumstances;  that  there  were  1,395  colored  members, 
and  490  children  under  catechetical  instruction  at  the 
mission  stations.  The  society  also  recommended  the 
establishment  of  four  or  five  new  stations  and  the  ap- 
pointment of  three  or  four  new  missionaries  for  stations 
already  occupied.  —  Report  pp.  12  — 15. 

The  "  First  Annual  Report,  "  of  the  Liberty  County 
Association,  was  published  and  circulated  in  two  editions. 

Two  essays  were  read  before  the  presbytery  of 
Georgia,  in  April,  1833,  one  on  "The  Moral  and  Reli- 
gious condition  of  our  coloured  population,  "  and  the 
other,  a  "Detail  of  a  Plan  for  the  Moral  Improvement 
of  Negroes  on  plantations,"  by  Thomas  Savage  Clay, 
Esq.,  of  Bryan  County.  They  were  both  published  by 
order  of  presbytery.  The  "  Detail,  etc.,  "  by  Mr.  Clay, 
which  was  indeed  the  result  of  his  own  experience  and 
observation  on  his  own  plantation  for  many  years,  was 
extensively  circulated  and  received  with  approbation, 
and  has  done,  and  still  is  doing,  much  good. 

In  December,  of  this  year,  the  "  Report  of  the  Com- 
mittee, to  whom  was  referred  the  subject  of  the  religious 
instruction  of  the  Negroes, "  of  the  synod  of  South 
Carolina  and  Georgia  was  published.  To  this  report  a 
series  of  resolutions  were  subjoined. 

I.  "That  to  impart  the  Gospel  to  the  Negroes  of  our 
country  is  a  duty  which  God  in  his  providence  and  in 
his  word  imposes  on  us.  2.  That  in  the  discharge  of 
this  duty,  we  separate  entirely  the  civil  and  religious  con- 
dition of  this  people;  and  while  we  devote  ourselves  to  the 
improvement  of  latter,  we  disclaim  all  interference  with 


74  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

the  former.  3.  That  the  plan  which  we  shall  pursue  for 
their  religious  instruction  shall  be  that  permitted  by  the 
laws  of  the  States  constituting  the  bounds  of  this  synod. 
4.  That  we  deem  religious  instruction  to  master  and 
servant  every  way  conducive  to  our  interests  for  this 
world  and  for  that  which  is  to  come.  5.  That  every 
member  of  this  synod,  while  he  endeavors  to  awaken 
others,  shall  set  the  example  and  begin  the  religious  in- 
struction of  the  servants  of  his  own  household,  system- 
atically and  perseveringly,  as  God  shall  enable  him.  6. 
That  we  cannot  longer  continue  to  neglect  this  duty 
without  incurring  the  charge  of  inconsistency  in  our 
Christian  character;  of  unfaithfulness  in  the  discharge 
of  our  ministerial  duty  ;  and  at  the  same  time  meeting 
the  disapprobation  of  God  and  our  consciences."  The 
narrative  of  religion  of  the  synod,  at  the  same  session, 
holds  the  following  language  :  "  the  synod  continue  to 
feel  the  same  responsibilities  and  desires  on  this  subject 
which  they  have  repeatedly  expressed.  They  rejoice 
to  find  that  increasing  attention  is  paid  to  it  on  the  part 
of  many  who  are  largely  interested  as  owners  in  this 
class  of  our  population."  —  Min.  pp.  24,  34. 

The  project  of  forming  a  Domestic  Missionary  Soci- 
ety, under  the  care  of  the  synod,  with  special  reference 
to  the  religious  instruction  of  the  Negroes,  was  some- 
what discussed,  chiefly  in  private,  and  a  committee  was 
appointed  by  the  synod  to  bring  in  a  report  at  the  next 
meeting. 

The  reports  from  the  Episcopal  churches  in  South 
Carolina  to  the  convention,  evidenced  much  attention  to 
the  Negroes.  The  Rev.  Joseph  11.  Walker,  of  Beau- 
fort, reported  57  communicants  and  234  members  of  the 
Sunday  school,  which  was  conducted  by  the  first  and 
best  society  in  the  place. 


HISTORICAL  SKETCH.  07 

Bishop  Ives  of  North  Carolina,  addressed  to  his  con- 
vention, "  on  the  interesting  subject  of  providing  for  our 
slave  population  a  more  adequate  knowledge  of  the 
doctrines  of  Christ  crucified."  He  stated  in  a  letter  to 
Bishop  Meade,  that  active  efforts  in  behalf  of  this  peo- 
ple were  made  in  five  or  six  of  the  churches,  and  singled 
out  the  church  of  St.  John's,  Fayetteville,  embracing 
between  three  and  four  hundred  worshippers  of  whom 
forty  were  communicants. 

There  were  several  religious  newspapers,  conducted 
by  different  denominations,  that  advocated  openly  and 
efficiently,  about  this  time,  the  religious  instruction  of 
the  Negroes  :  the  "  Gospel  Messenger,"  Episcopal, 
Charleston  :  the  "  Charleston  Observer,"  Presbyterian  : 
the  "Christian  Index,"  Baptist:  the  "Southern  Chris- 
tian Advocate,"  Methodist:  the  "Western  Luminary," 
Kentucky:  and  there  may  be  added,  the  "  New  Orleans 
Observer,"  and  the  "Southern  Churchman,"  Alexan- 
dria ;  besides  others.  Through  these  papers,  having  an 
extensive  circulation,  the  subject  was  presented  to  the 
minds  of  thousands  of  our  citizens. 

There  was  published  this  year.  (1833,)  "a  Plain  and 
Easy  Catechism:  designed  for  the  benefit  of  colored 
children,  with  several  verses  ami  hymns,  with  an  appen- 
dix:  compiled  by  a  missionary:  Savannah."  This 
missionary  was  a  Methodist;  the  Rev.  Samuel  J.  Bryan, 
who  labored  among  the  Negroes  on  the  Savannah  river 

"  The  encouraging  success  which  had  attended  the 
labors  of  our  preachers  among  the  slave  and  free  black 
population  of  the  S:>nth,  stimulated  our  brethren  in  the 
Southwest  to  imitate  their  example  by  opening  missions 
for  the  special  benefit  of  this  class  of  people.  Hence 
at  the  last   session   of  the    Tennessee   conference   the 


— * 


76  RELIGIOUS  INSTRUCTION  OF  THE  NEGKOE3. 

African  Mission,  embracing  the  colored  population  of 
Nashville  and  its  vicinity  was  commenced;  a  regular 
four  week's  circuit  was  formed,  and  the  good  work  was 
prosecuted  with  such  success  that  in  1834  there  were 
reported  819  church  members."  —  Bangs  4,  p.  143. 

1834.  "A  meeting  was  held  in  Petersburg,  Va.,  in 
March  1834,  composed  of  representatives  from  the 
synods  of  North  Carolina  and  Virginia.  After  dispos- 
ing of  the  special  business  for  which  the  meeting  was 
called,  the  subject  of  the  religious  instruction  of  the 
Negroes  was  discussed  and  as  a  result  a  committee  was 
appointed,  consisting  of  three  ministers  and  ciders  in 
each  of  the  States,  "  to  bring  before  the  presbyteries  the 
subject  of  ministers  giving  more  religious  instruction  to 
the  colored  psople ;  and  to  collect  and  publish  informa- 
tion on  the  best  modes  of  giving  oral  instruction  to  this 
class  of  our  population."  That  committee,  of  which 
Rev.  William  S.  Plumer,  D.  D.,  now  of  Richmond,  was 
the  chairman,  performed  its  duly  and  presented  a  report 
to  the  synods  of  North  Carolina  and  Virginia  at  their 
fall  sessions  in  1834.  The  same  report,  with  some  ac- 
companying documents  was  forwarded  to  the  synod  of 
South  Carolina  and  Georgia,  and  lead  before  that  body 
in  December,  1834. 

The  committee  of  the  synods  of  North  Carolina  and 
Virginia,  reported  a  plan  "for  forming  a  society  by  the 
concurrence  of  two  or  more  synods  for  the  purpose  of 
affording  religious  instruction  to  the  Negroes  in  a  man- 
ner consistent  with  the  laws  of  the  States  and  with  the 
feelings  and  wishes  of  planters."  The  plan  was  laid 
before  the  synod  of  North  Carolina,  and  acceded  to.  It 
was  laid  over  by  the  synods  of  Virginia  and  South  Car- 
olina and  Georgia,  to  their  sessions  in   1835  and  then, 


HISTORICAL  SKETCH.  65 

for  special  reasons,  indefinitely  postponed.  A  report 
was  presented  by  a  committee  of  the  synod  of  South 
Caiolina  and  Georgia,  on  this  plan.  The  repoit  was 
adverse  to  it,  on  account  of  the  extent  of  the  proposed 
organization;  the  excitement  of  the  times  ;  and  the  be- 
lief that  each  synod  could  of  itself  conduct  the  work 
more  successfully,  than  when  united  with  the  other  two. 
The  constitution  of  the  proposed  society,  the  reasons 
in  favor  of  it,  and  Dr.  Plumer's  report,  were  all  laid 
before  the  public  in  the  columns  of  the  Charleston  Ob- 
server. The  report  has  been  several  times  referred  to 
in  this  Sketch. 

The  synod  of  South  Carolina  and  Georgia,  December 
1834,  passed  the  following  resolutions:  "  1.  That  it  be 
enjoined  upon  all  the  churches  in  the  presbyteries  com- 
prising this  synod,  to  take  order  at  their  earliest  meet- 
ing to  obtain  full  and  correct  statistical  information  of 
the  number  of  colored  persons  in  actual  attendance  at 
our  several  places  of  worship,  and  the  numbei  of  colored 
members  in  our  several  churches,  and  make  a  full  repoit 
to  the  synod  at  its  next  meeting;  and  for  this  purpose 
that  the  stated  clerk  of  this  synod  furnish  a  copy  of 
this  resolution  to  the  stated  clerk  of  each  presbytery. 
2.  That  it  be  enjoined  on  all  presbyteries  in  presenting 
their  annual  report  to  synod,  to  report  the  state  of  reli- 
gion in  the  colored  part  of  their  congregations,  and  also 
to  present  a  statistical  report  of  the  increase  of  colored 
members,  and  that  this  be  the  standing  rule  of  synod 
on  this  subject."  The  narative  states  "  that  increasing 
efforts  had  been  made  to  impart  religious  instruction  to 
the  Negroes."  —  Min.  pp.  22,  29. 

The  synod  of  Mississippi  and  Alabama,  in  their  nar- 
rative, November  1,  1834,  say,  "another  very   encour- 
5* 


78  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

aging  circumstance  in  the  situation  of  our  churches  is 
the  deep  interest  which  is  lelt  in  behalf  of  our  colored 
population,  and  the  efforts  which  are  made  to  impart  to 
them  religious  instruction.  All  our  ministers  feel  a  deep 
interest  in  the  instruction  of  this  part  of  our  population, 
and  when  prudently  conducted  we  meet  with  no  opposi- 
tion. A  few  of  us,  owing  to  peculiar  circumstances, 
have  no  opportunity  of  preaching  to  them  separately  and 
at  stated  times ;  but  embrace  every  favorable  opportu- 
nity that  occurs.  Others  devote  a  portion  of  every 
Sabbath  ;  others  a  half  of  every  Sabbath  ;  and  two  of 
our  number  preach  exclusively  to  them.  During  the 
past  year  the  condition  and  wants  of  the  colored  popu- 
lation, have  occupied  more  of  our  attention  than  at  any 
previous  period,  and  in  future  we  hope  to  be  more  untir- 
ing in  all  our  efforts  to  promote  their  happiness  in  this 
life  and  in  that  which  is  to  come."  In  their  resolutions 
this  synod  enjoined  all  under  their  care  direcily  to  make 
"united  efforts  to  provide  means  for  the  employment  of 
missionaries  to  give  oral  instruction  to  the  colored  popu- 
lation on  the  plantations  with  the  permission  of  those 
persons  to  whom  they  belong." 

In  this  same  year,  (1&34,)  "  the  Kentucky  Union,  for 
the  moral  and  religious  improvement  of  the  colored 
race,"  was  formed,  and  a  "circular"  addressed  to  the 
ministers  of  the  Gospel  in  Kentucky,  by  the  executive 
committee  of  that  Union  ;  to  which  the  constitution  was 
appended.  It  was  a  "union  of  the  several  denomina- 
tions of  christians,  in  the  State."  The  Rev.  H.  H. 
Cavanaugh  was  president ;  there  were  ten  vice  presi- 
dents, selected  from  different  quarters  of  the  State;  and 
an  executive  committee  of  seven  members  located  in 
Danville,  of  which  Rev.  John  C.  Young  was  chairman. 


HISTORICAL  SKETCn  79 

President  Young  told  me  at  the  general  assembly  of  1839 
that  this  Union  had  not  accomplished  much. 

The  "second  annual  report"  of  the  Liberty  County 
Association  was  published,  giving  some  good  account  of 
their  operations.  "  An  Essay  on  the  Management  of 
Slaves,  and  especially  on  their  religious  instruction," 
read  before  the  agricultural  society  of  St.  John's  Colle- 
ton, S.  C,  by  Whitemarsh  B.  Seabrook,  president,  was 
published  by  the  society.  Mr.  Seabrook  reviews  some 
former  publications  on  the  religious  instruction  of  the 
Negroes,  and  suggests  his  own  plans  and  views  on  the 
subject.  The  Right  Reverend  William  Meade,  Assistant 
Bishop  of  Virginia,  published  an  admirable  "pastoral 
letter,  to  the  ministers,  members,  and  friends  of  the 
Protestant  Episcopal  Church  in  the  diocese  of  Virginia, 
on  the  duty  of  affording  religious  instruction  to  those 
in  bondage."  The  Bishop  in  his  zeal  and  personal 
efforts  on  this  subject,  demonstrates  the  sincerity  of  his 
published  opinions. 

The  missionary  society  of  the  S.  C.  conference  re- 
ported five  missionaries  to  the  blacks,  in  N.  C.  one,  the 
rest  in  S.  C,  and  2,145  members  and  1,503  childien 
under  catechetical  instruction. 

"The  Colored  man's  Help:  or  the  Planters  Cate- 
chism: Richmond,  Va.  "  was  now  published. 

Also,  in  the  "Charleston  Observer,"  "Biographies 
of  Servants  mentioned  in  the  Scriptures:  with  Ques- 
tions and  Answers.  " 

These  admit  able  sketches  were  prepared  by  Mrs. 
Horace  S.  Pratt,  then  of  St.  Mary's,  Ga.  and  now  of 
Tuscaloosa,  Ala.  The  Rev.  Horace  S.  Pratt  previous- 
ly to  his  appointment  to  a  professorship  in  the  Alabama 
College  at  Tuscaloosa,  and  while  Pastor  of  the  St.  Ma- 


80  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

ry's  Presbyterian  Church,  gave  much  of  his  attention  to 
the  religious  instruction  of  the  Negroes,  and  prepared  at 
his  own  expense  a  comfortable  and  commodious  house 
of  worship  for  them,  and  which  they  occupy  at  the  pres- 
ent time. 

Also,  "A  Catechism  for  Colored  Persons.  By  C.  C. 
Jones,  "  printed  in  Charleston. 

1835.  "The  Third  Annual  Report  of  the  Liberty 
County  Association,  "  was  printed  and  more  extensively 
circulated  than  the  two    preceeding. 

In  the  narrative  of  the  state  of  religion  in  the  synod 
of  South  Carolina  and  Georgia,  it  is  said :  "  even 
the  religious  instruction  of  our  slave  population,  entire- 
ly suspended  in  some  parts  of  the  country,  through  the 
lamentable  interference  of  abolition,  fanatics  has  pro- 
ceeded with  almost  unabated  diligence  and  steadiness  of 
purpose  through  the  length  and  breadth  of  our  Synod." 
Min.  1835,  p.  62.  - 

Bishop  Bowen  of  the  diocese  of  S.  C.  prepared  at 
the  request  of  the  convention  and  printed,  "A  Pastoral 
Letter  on  the  Religious  Instruction  of  the  slaves  of  mem- 
bers of  the  Protestant  Episcopal  Church  in  the  State  of 
South  Carolina;  "  to  which  he  appended  "Scripture 
Lessons,"  for  the  same. 

The  subject  had  been  presented  to  the  Convention  by 
an  able  report  from  a  committee  and  a  portion  of  the 
report,  was  embodied  in  Bishop  Bowen's  letter. 

The  Missionary  Society  of  the  S.  C.  conference  re- 
ported this  year,  2,603  members,  and  1,330  children 
under  catechetical  instruction. 

1836.  The  Rev.  George  W.  Freeman,  late  Rector 
of  Christs'  Church  Raleigh,  N.  C.  published  two  dis- 
courses on  "  The  Rights  and  Duties  of  Slaveholders." 


HISTORICAL  SKETCH.  8l 

Mr.  Freeman  with  pathos  and  energy,  urges  upon  mas- 
ters and  mistresses  the  duty  of  religious  instruction.  — p. 
33  —  34 

The  report  of  the  L'berty  County  Association  was 
prepared,  but  not  published  this  pear.  The  operations 
of  the  Association  during  the  year  had  been  successful. 

The  bishops  of  the  M.  E.  Church  in  the  United  States, 
in  their  letter  of  reply  to  the  letter  from  the  Wes- 
leyan  Methodis  Conference,  England,  held  the  follow- 
ing language  :  "It  may  be  pertinent  to  remark  that  of 
the  colored  population  in  the  Southern  and  South-west- 
ern States,  there  are  not  less  than  70,000  in  our  church 
membership  ;  and  that  in  addition  to  those  who  are  ming- 
led with  our  white  congregations,  we  have  several  pros- 
perous m'ssions  exclusively  for  their  spiritual  benefit, 
which  have  been  and  are  still  owned  of  God,  to  the  con- 
version of  many  precious  souls.  On  the  plantations  of 
the  South  and  South-west  our  devoted  missionaries  are 
laboring  for  the  salvation  of  the  slaves,  catechising  their 
children  and  bringing  all  within  their  influence,  as  far  as 
possible  to  the  saving  knowledge  of  Jesus  Christ;  and 
we  need  hardly  add,  that  we  shall  nost  gladly  avail  our- 
selves, as  we  have  ever  done,  of  all  the  means  in  our 
power  to  promote  their  best  interests.  "  The  total  num- 
ber of  colored  members  reported  for  1836,  was  82,661. 

1837,  1838.  The  subject  of  the  icligious  instruction 
of  the  Negroes  was  called  up  and  attended  to  in  the 
synod  of  South  Carolina  and  Georgia  both  these  years, 
and  many  Sunday  schools  for  children  and  adults  re- 
ported from  the  different  presbyteries.  It  also  received 
attention  in  all  the  southern  synods.  There  appeared 
to  be  a  growing  conviction  of  the  duty  itself,  and  on  the 
whole  an  increase  of  efforts. 


82  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

The  instruction  of  the  Negroes  in  Liberty  county,  by 
the  Association,  was  carried  forward  as  usual  during  the 
summers  of  these  years,  but  in  consequence  of  the  ab- 
sence of  the  missionary  in  the  winters,  no  reports  were 
published. 

The  Missionary  Society  of  the  South  Carolina  con- 
ference prosecuted  its  work  with  encouraging  success. 
In  an  annual  meeting  in  the  town  of  Columbia,  S.  C, 
they  collected  for  their  missions  to  the  Negroes  between 
twelve  and  fifteen  hundred  dollars. 

Bishop  Meade  collected  and  published  "Sermons,  Dia- 
logues and  Narratives  for  servants,  to  be  read  to  them 
in  families  :    Richmond,  1836." 

The  second  edition  of  "  the  Catechism  for  colored 
persons,"  by  C.  C.  Jones:  Savannah,  T.  Purse,  1837. 
Also,  *' a  Catechism  to  be  used  by  the  teachers  in  the 
religious  instruction  of  persons  of  color,  etc.:  prepared 
in  conformity  to  a  resolution  of  the  Convention,  under 
the  direction  of  the  Bishop:  Charleston."  The  Reve- 
rend gentlemen  of  the  diocese  of  South  Carolina  who 
united  in  preparing  this  catechism,  were  Dr.  Gadsden, 
(now  Bishop,)  Mr.  T.  Trapier,  and  Mr.  William  H. 
Barnwell. 

The  following  resolution  was  passed  in  the  Episcopal 
convention  of  South  Carolina  in  183S:  "Resolved, 
That  it  be  respectfully  recommended  to  the  members  of 
our  church,  who  are  proprietors  of  slaves  individually 
and  collectively,  to  take  measures  for  the  svpport  of 
clerical  missionaries  and  lay  catcchists  who  are  mem- 
bers of  our  church,  for  the  religious  instruction  of  their 
slaves."  And  again,  "Resolved,  That  it  be  urged  upon 
the  rectors  and  vestries  of  the  country  parishes,  to  exert 
themselves  to  obtain  the  services  of  such  clerical  mis- 
sionaries and  lay  calechists." 


HISTORICAL  SKETCH.  83 

1839,  1840.  From  the  reports  of  the  Liberty  county 
Association  for  these  years,  it  appears  that  a  revival  of 
religion  commenced  toward  the  close  of  the  summer  of 
1838  among  the  Negroes,  and  extended  very  nearly  over 
the  whole  county,  and  continued  for  two  years.  The 
whole  number  received  into  the  Congregational  and 
Baptist  churches,  on  profession  of  their  faith,  was  fully 
two  hundred  and  fifty.  The  number  of  adults  and  chil- 
dren under  catechetical  instruction  in  the  Sabbath 
schools  connected  with  the  Association  and  in  the  dif- 
ferent churches,  ranged  ham  jive  to  seven  hundred. 

The  Missionary  Society  of  South  Carolina  Confer- 
ence reported  in  1839,  13  missions,  210  plantations,  19 
missionaries,  5,482  church  members,  and  3,769  children 
catechised.  In  1840,  13  missions,  232  plantations,  19 
missionaries,  5,482  members,  and  3,811  children.  —  Mi- 
nutes. 

The  Methodists  returned  in  1840,  94,532  colored  per- 
sons in  their  connection. 

The  Rev.  T.  Archibald,  (Presbyterian,)  laboured  as 
a  missionary  to  the  Negroes  in  Mississippi  for  several 
years,  and  in  1839  after  leaving  his  charge  in  consequence 
of  the  Abolition  excitement,  he  received  a  call  to  preach 
to  the  Negroes  in  Morengo  county,  Alabama. 

The  Rev,  James  Smylie  and  Rev.  William  C.  Blair, 
(of  the  same  denomination)  were  and  still  are  (if  our  late 
information  be  correct)  "  engaged  in  this  good  work  sys- 
tematically and  constantly  "  in  Mississippi.  The  Rev, 
James  Smylie,  is  characterized  as  "  an  aged  and  inde- 
defatigable  father  :  his  success  in  enlightening  the  Ne- 
groes has  been  very  great:  —  a  large  proportion  of  the 
Negroes  in  his  old  church  can  recite  both  Willison's  and 
the  Westminster  catechism  very  accurately." 


84  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

The  names  of  many  other  pastors  in  the  South  might 
be  given,  who  have  conscientiously  and  for  a  series  of 
years,  devoted  much  time  to  the  religious  instruction  of 
the  Negroes  connected  with  their  churches. 

The  Rev.  James  Smylie  and  Rev.  John  L.  Montgom- 
ery were  appointed  by  the  synod  of  Mississippi  in  1839 
to  write  or  compile  a  catechism  for  the  instruction  of  the 
Negroes.  The  manuscript  was  presented  to  synod  in 
October  1840  and  put  into  the  hands  of  a  committee  of 
revision,  but  it  has  not  yet  been  published. 

The  table  on  the  state  of  the  churches  of  the  Sunbu- 
ry  Baptist  Association,  Georgia,  gives  six  African chur- 
ches with  a  total  of  members  of  3,987,  as  returned  ;  one 
of  these  churches  did  not  return  the  number  of  commu- 
nicants. Of  the  other  churches  in  the  table,  five  have 
an  overwhelming  majority  of  colored  members.  The 
three  African  churches  in  Savannah  are  all  connected 
with  this  association.  In  the  appendix  to  the  minutes  it 
is  said,  "  The  committee,  to  whom  was  referred  brother 
Sweat's  letter  on  the  subject  of  a  mission  among  the  Af- 
rican churches  report  —  that  it  is  highly  important  that 
such  a  mission  should  be  established  and  recommend 
that  the  subject  be  turned  over  to  the  executive  commit- 
tee, with  instructions  that  the  brethren  engaged  in  that 
work,  during  the  past  year,  be  compensated  for  their  ser- 
vices: your  committee  further  recommend  that  brother 
Connor  be  employed  as  a  missionary  by  the  association, 
provided,  he  will  devote  half  his  time  to  the  colored  peo- 
ple." And  again:  "  That  the  table  showing  the  state 
of  the  churches,  may  be  more  correct  than  the  present, 
it  is  requested  that  at  the  next  meeting  of  the  association, 
the  church  clerks  will  distinguish  in  their  reports,  be- 
tween the  white  and  colored  members,  and  that   such 


HISTORICAL  SKETCH.  85 

churches  as  send  no  delegates  will  forward  a  statement 
of  their  condition." 

"Missions  to  the  people  of  color,"  are  noticed  in  the 
annual  report  of  the  missionary  society  of  the  M.  E. 
Church,  in  1S40.  The  report  thus  speaks.  "And  surely 
those  who  devote  themselves  to  the  self-sacrificing  work 
of  preaching  the  Gospel  to  these  people  on  the  rice  and 
sugar  plantations  of  the  South  and  South-west,  are  no 
less  deserving  the  patronage  of  the  missionary  society 
than  those  who  labor  for  the  same  benevolent  object  in 
other  portions  of  the  great  work.  Of  these  there  are, 
chiefly  in  the  Southern  conferences,  12,402  members 
under  the  patronage  of  this  society."  —  Report  p.  23. 

1841.  The  report  of  the  same  society  for  this  year, 
refers  also  to  "missions  to  the  colored  population." 
"In  no  portion  of  our  work  are  our  missionaries  called 
to  endure  greater  privations  or  make  greater  sacrifices 
of  health  and  life,  than  in  these  missions  among  1  lie 
slaves,  many  of  which  are  located  in  scclions  of  the 
Southern  country  which  are  proverbially  sickly,  and 
under  the  fatal  influence  of  a  climate  which  few  white 
men  are  capable  of  enduring  even  for  a  single  year. 
And  yet.  notwithstanding  so  many  valuable  missionaries 
have  fallen  martyrs  to  their  toils  in  these  missions,  year 
after  year  there  are  found  others  to  lake  their  places,  who 
fall  likewise  in  their  work,  '  ceasing  at  once  to  work  and 
live.'  Nor  have  our  superintendents  any  difficulty  in 
finding  missionaries  ready  to  fill  up  the  ranks  which 
death  has  thinned  in  these  sections  of  the  work  ;  for  the 
love  of  Christ  and  the  love  of  the  souls  of  these  poor 
Africans  in  bonds,  constrain  our  brethren  in  the  itinerant 
work  of  the  Southern  conferences  to  exclaim,  'here 
are  we,  send  us!'  The  Lord  be  piaised  for  the  zeal 
8 


86  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

and  success  of  our  brethren  in  this  self-denying  and  self- 
sacrificing  work." 

The  missionary  society  of  the  S.  C.  conference,  re- 
ported this  year,  of  missions  exclusively  to  the  Negroes, 
14  ;  plantations  served,  301  ;  members,  0,145  ;  children 
under  catechetical  instruction,  3,407;  and  missiona.ies, 
18.  The  report  gives  an  animated  at.d  cheering  view  of 
the  prospects  of  these  missions.  The  great  object  of 
the  society  in  them  is  thus  expressed.  "So  to  preach 
this  Gospel  that  it  may  be  believed  ;  and  being  believed, 
may  prove  '  the  power  of  God  unto  salvation,'  is  the 
great  object,  and,  we  repeat  it,  the  sole  object  of  our 
ministrations  among  the  blacks.  This  object  attained, 
we  find  the  terminus  of  our  anxieties  and  toils,  of  our 
preaching  and  prayers."  —  Report  pp.  12 — 17. 

The  total  of  colored  communicants  in  the  Methodist 
connection  is  given  in  the  minutes  of  the  annual  confer- 
ences for  the  years  1840,  1841.  For  1840,  94,532;  for 
1841,  102,158.  The  South  Carolina  conference  is 
ahead  of  all,  having  30,481  ;  next  comes  the  Baltimore 
conference,  13,904 ;  then  the  Georgia  conference,  9,989  ; 
Philadelphia,  8,778;  Kentucky,  6,321 ,  and  so  on.  —  Min. 
p.  156. 

The  Sunbnry  association  reported  this  year  seven 
African  churches,  with  4,430  members  ;  (from  one  no 
returns:)  adding  to  this  number  the  returns  from  the  mixed 
churches  of  white  and  black,  and  an  estimate  of  some 
from  which  no  returns  were  made,  a  total  of  5,664  col- 
ored members  is  obtained.  Appendix  B:  "Resolved, 
That  the  committee  be  authorized  to  offer  a  sum  not- 
exceeding  $50  per  month,  for  one  or  more  ordained 
ministers  to  labor  among  the  colored  people  and  desti- 
tute churches  within  the  bounds  of  this  association." 


HISTORICAL  SKETCH.  87 

Bishop  Meade  of  Va.  made  a  report  to  the  convention 
of  his  diocese  "on  the  best  vicans  of  promoting  the 
religious  instruction  of  servants,"  the  result  of  his  ex- 
tended observation  and  long  experience  in  this  depart- 
ment of  labor. 

Bishop  Gadsden  of  S.  C.  devotes  a  considerable  por- 
tion of  his  address  to  the  convention,  to  the  subject  of 
the  religious  instruction  of  the  Negroes.  He  thus 
speaks.  "  Of  that  class  peculiar  to  our  social  system  — 
the  colored  people —  many  are  members  of  our  church  ; 
as  are  the  masters  of  a  very  large  number  of  them  who 
as  yet  are  not  converted  to  the  Gospel.  To  make  these 
fel!ow  creatures,  who  share  with  us  the.  precious  redemp- 
tion which  is  by  Jesus  Christ,  good  Christians,  is  a  pur- 
pose of  which  this  church  is  not  and  never  has  been 
regardless.  The  interest  and  efforts  in  l his  cause  have 
increased.  But  the  feeling  ouuht  to  be  much  deeper, 
and  lhe  efforts  more  extended.  Consider  the  large 
number  who  are  yet  almost,  if  not  entirely,  without  the 
restraints,  the  incentives,  the  consolations,  and  the  hopes 
of  the  Gospel ;  under  the  bondage  of  satan,  on  the  pre- 
cipice of  ihe  second  death!  I  speak  more  particularly 
of  those  the  smr>ke  of  whose  cabins  is  in  sight  of  our 
ministers;  who  live  on  the  same  plantations  with  mem- 
bers of  our  church.  Can  nothing,  ought  not  every  thing 
that  can,  be  done  to  bring  such  persons  to  the  knowledge 
and  obedience  of  Christ?" 

There  are  31  parochial  reports.  In  twenty-two  of 
the  thirty-one  churches  there  are  colored  members, 
.amounting  to  8(59.  In  fifteen  there  are  Sabbath  schools 
for  colored  children,  amounting  to  1,459  schol  irs.  Eight 
of  the  clergy  preach  on  plantations  as  well  as  at  their 
respective  churches  and  give  special  attention  to  their 


88  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

colored  congregations  ;  and  there  are  two  missions  to 
the  Negroes,  embracing  1,400  in  the  congregations. 
Children  catechised  on  the  plantations. 

The  practice  of  the  Episcopal  church  in  this  diocese 
cannot,  be  too  highly  commended  to  those  who  are  of 
similar  faith  in  the  matter  referred  to,  which  is  the  bap- 
tism of  the  infants  and  children  of  Negroes  who  arc 
members  of  the  church.  When  God  established  his 
visible  church  on  earth  he  constituted  the  infant  seed  of 
believers  members  of  it,  and  therefore  commanded  that 
the  sign  and  seal  of  his  gracious  covenant  should  be 
applied  to  them.  His  church  has  ever  remained  the 
same  ;  the  members  the  same  ;  under  the  same  consti- 
tution. Our  practice  ought  to  conform  to  our  faith  ;  to 
the  plain  teachings  of  the  word  of  God.  A  recurrence  to 
this  subject  will  be  necessary  when  (he  means  and  plans 
for  the  religious  instruction  of  the  Negroes  come  under 
consideration  in  the  fourth  pai  t  of  this  work,  and  I 
therefore  dismiss  it  in  this  place.  There  were  159  col- 
ored children  bapt'.zed  in  the  churches  of  the  diocese, 
by  the  parochial  reports. — Journal  of  Fifty-second 
Convention,  pp.  10 —  13,  and  pp.  33 —  48. 

From  the  seventh  annual  report  of  the  Liberty  County 
Association  for  the  religious  instruction  of  the  Negroes, 
it  appears  that  the  efforts  of  the  Association  dining  the 
year  had  been  successful.  There  were  450  children  and 
youth  under  catechetical  instruction;  and  adding  four 
schools  not  immediately  under  the  care  of  the  Associa- 
tion, but  conducted  by  members  of  it,  there  were  265 
more.  Seven  Sabbath  schools  in  all  were  relumed,  and 
three  stations  for  preaching.  Congregations  during  the 
year  full  and  attentive;  general  ouler  of  the  people 
commendable. 


IIISTOIUCAL  SKETCH.  69 

Appended  to  this  report  is  the  address  to  the  Associ- 
ation, by  the  president,  the  Rev.  Josiah  Spry  Law. 
An  address  which  received  the  cordial  and  unanimous 
approbation  of  the  Association  as  one  which  placed  the 
religious  instruction  of  the  Negroes  in  a  clear  light,  as 
the  great  duty  of  their  owners  ;  as  well  as  of  the  churches. 
It  was  believed  by  the  Association  that  the  address  was 
calculated  to  exert  a  favorable  influence  wherever  it 
should  be  circulated  in  our  country  and  it  was  there- 
fore, with  the  consent  of  the  author  ordered  to  be 
printed. 

Having  now  presented  such  facts  and  information 
under  each  year  of  this  period,  as  I  have  been  able  to 
collect,  I  shall  now  give  a  summary  (and  a  very  brief 
one)  of  the  action  of  ecclesiastical  bodies,  and  of  what 
has  been  done  by  different  dcnovii  nations  of  christians. 

I  know  of  no  action  of  ecclesiastical  bodies  on  the. 
great  subject  of  the  religious  instruction  of  the  Negroes, 
in  the/r<?e  States,  at  least  of  no  very  prominent  action  ; 
altho'  efforts  have  been  made  by  benevolent  individuals 
and  societies,  for  their  physical,  intellectual  and  moral 
improvement  in  most  of  the  cities  and  chief  towns  of 
the  free  States,  and  not  without  success.  These  efforts 
came  into  notice  about  the  beginning  of  the  period  now 
under  consideration.  Children  and  youth  were  gathered 
into  week  day  and  Sabbath  schools :  improvements 
were  made  in  their  houses  for  public  worship,  and  some 
permanent  supplies  obtained  for  their  pulpits.  Distres- 
sed families  and  orphans  were  sought  out  and  visited  and 
taken  care  of,  and  persons  out  of  employment  were  as- 
sisted in  obtaining  it.  But  a  small  part  however  of  the 
entire  population  was  reached  and  permanently  benefit- 
ed, as  I  had  occasion  to  know  from  personal  observation 


90  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

in  1827  and  in  1829  in  Massachusetts,  Rhode  Island, 
Connecticut,  New  York,  New  Jersey  and  Pennsylvania. 
For  example,  I  found  them  in  Providence,  Rhode  Island, 
with  almost  none  to  care  for  their  souls.  "With  a  few 
respectable  exceptions,  they  inhabited  the  most  cast- 
away, decayed  and  debauched  parts  of  the  town,  and 
were  as  deep  in  poverty,  idleness,  improvidence  and 
immorality  as  can  well  be  imagined.  I  saw  two,  three 
and  four,  and  sometimes  even  more  families  occupying 
the  different  rooms  and  stories  of  one  house.  The  Ne- 
gro quarters  of  Boston,  New  York  and  Philadelphia 
presented  pretty  much  the  same  features.  My  observa- 
tions repeated  again  in  the  spring  and  summer  of  1839 
convinced  me  that  there  was  abundant  room  for  the  im- 
provement of  the  Negroes  of  the  free  States,  and  more- 
over, that  the  practical  interest  among  the  whites  in  their 
religious  instruction  was  not  remarkable.  But  to  pro- 
ceed ,  Dr.  Anderson  of  Boston  informed  me  while  on  a 
visit  to  that  city  in  1839  "  that  the  present  generation 
of  Negroes  who  had  enjoyed  the  advantages  of  educa- 
tion were  in  advance  of  those  that  had  preceded  them, 
and  were  getting  into  respectable  employments;  and 
that  very  considerable  efforts  had  been  made  on  their 
behalf."  The  Rev.  Samuel  S.  Jocelyn  has  been  for 
many  years  an  indefatigable  laborer,  foi  the  moral  and 
religious  improvement  of  the  Negroes  in  New  Haven. 
Professor  Maclean  showed  me  a  neat  house  of  worship 
erected  by  himself  in  conjunction  with  other  benevolent 
individuals,  for  the  Negroes  in  Princeton,  New  Jersey. 
There  are  houses  of  public  worship  exclusively  for 
the  Negroes  in  all  the  cities  of  the  free  States,  where 
there  numbers  make  it  an  object,  and  the  pulpits  are 
supplied  by  ministers  of  their  own  color,  and  some  of 


HISTORICAL  SKETCH.  91 

them  educated  men  of  highly  respectable  talents  and 
standing,  sometimes  they  are  supplied  by  white  minis- 
ters. There  are  Sabbath  schools  for  the  instruction  of 
children  and  youth,  supported  and  taught  chiefly  by 
white  persons.  For  example,  "  in  Portland,  Maine,  the 
colored  population  is  about  400.  They  have  one  Con- 
gregational church,  and  an  educated  colored  pastor,  and 
a  Sabbath  school  conducted  by  white  teachers." 

It  is  not  necessary  to  go  into  an  enumeration  of  the 
houses  of  public  worship  in  Boston,  New  York,  Phila- 
delphia ami  other  places.  In  country  towns  and  villages, 
the  Negroes  have  seats  appropriated  to  them  in  the  white 
churches.  They  are  of  different  denominations,  Epis- 
copal, Baptist,  Methodist  and  Presbyterian. 

Of  late  years  the  Negroes  in  the  free  States  have  man- 
ifested a  strong  inclination  to  be  independent  of  the 
influence  and  control  of  the  whites,  and  to  create  and 
manage  their  ecclesiastical  establishments  in  their  own 
way;  a  very  natural  inclination,  and  not  to  be  wondered 
at,  nor  objected  against,  provided,  they  are  capable  of 
taking  care  of  themselves,  which  however,  many  of  their 
warmest  friends  not  only  seriously  doubt  but  wholly  deny. 
As  a  specimen  of  this  disposition  I  would  refer  to  the 
secession  of  Richard  Allen  and  his  associates  in  Phila- 
delphia, from  the  Methodist  church,  which  secession 
extended  into  New  York  and  other  states.  Of  this  se- 
cession in  New  York,  Dr.  Bangs  thus  writes,  "  it  is  now 
(1839)  twenty  years  since  this  secession  took  place,  and 
the  degree  of  their  prosperity  may  be  estimated  from 
the  following  statement  of  their  number  of  circuits  and 
stations,  preachers  and  members  taken  from  their  min- 
utes for  1839.  Circuits  21,  preachers  32,  members  2,608. 
These  circuits  and  stations  are  found  in  the  states  of 


92  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

New  York,  New  Jersey,  Connecticut,  Rhode  Island  and 
Massachusetts.  In  the  city  of  JNew  York  where  the 
secession  originated  they  have  a  membership  of  1,325, 
making  an  increase  of  396  in  twenty  years,  which  is  by 
no  means  in  a  ratio  with  their  increase  while  they  re- 
mained under  the  care  of  their  white  brethien.  In  the 
city  of  Boston  however,  their  success  has  been  greater 
in  proportion,  In  1810  they  had  only  33,  but  now,  in 
1839  they  have  12G.  As  the  M.  E.  Church  never  deri- 
ved any  temporal  emolument  from  them,  so  we  have 
sustained  no  other  damage  by  the  secession  than  what 
may  arise  from  missing  the  opportunity  of  doing  them  all 
the  good  in  our  power  as  their  pastors,  etc." 

In  the  slave  Slates  there  has  been  action  in  ecclesias- 
tical bodies  on  the  religious  instruction  of  the  Negroes, 
and  the  value  of  such  action  is,  that  it  discovers  a  good 
disposition  on  the  part  of  ministers  and  churches  to 
fulfil  their  duty  to  this  people. 

The  Episcopal  church,  has  rather  taken  the  lead  in 
making  efforts  and  in  keeping  up  an  interest  in  its  own 
bosom.  Bishop  Meade  of  Virginia,  a  long  and  unweari- 
ed advocate  of  this  cause,  Bishop  Ives  of  North  Carolina  : 
Bishop  Bowen  of  South  Carolina  (before  his  decease) 
and  the  present  bishop  of  that  State,  Dr.  Gadsden,  have 
each  addressed  their  dioceses  on  this  subject;  and  com- 
mended it  to  the  clergy  and  laity.  The  subject  has  been 
discussed  in  their  conventions,  accompanied  with  some 
able  reports.  Many  of  the  clergy  devote  time  to  the 
instruction  of  the  Negroes  attached  to  their  congrega- 
tions;  and  have  legular  and  flourishing  Sabbath  schools. 
It  is  stated  as  a  fact,  that  in  the  Episcopal  churches  gen- 
erally in  South  Carolina  there  are  Sabbath  schools  for 
the  Negroes,  and  some  of  them  large  and   flourishing. 


HISTORICAL  SKETCH.  93 

There  are  several  Episcopal  missionaries  to  this  people 
in  the  Slate.  The  churches  in  Charleston  have  always 
been  active  in  the  instruction  of  the  Negroes;  and  the 
present  bishop,  Dr.  Gadsden,  has  been  long  known  as 
an  advocate  of  the  work.  The  latel)r  elected  bishop  of 
Georgia,  Rev.  Stephen  Elliott,  D.  D.,  has  brought  the 
subject  before  his  convention  in  his  "primary  address," 
(1841,)  and  urged  attention  to  it  with  an  energy  and  a 
zeal  which  promise  great  blessings  to  the  Negroes  con- 
nected with  the  churches  of  his  new  and  interesting 
diocese.  The  Negroes  connected  with  the  Episcopal 
church  have  generally  been  noted  for  intelligence  and 
fidelity. 

The  Methodists  perhaps  do  not  yield  in  interest  and 
efforts  to  any  denomination.  From  the  commencement 
of  their  church  in  the  United  States,  they  have  paid  at- 
tention to  the  Negroes ;  of  which  we  have  had  ample 
proof  in  the  progress  ol  this  Sketch.  In  the  slave  States 
they  have,  next  to  the  Baptists,  the  largest  number  of 
communicants.  The  Negroes  are  brought  under  the 
same  church  regulations  as  the  whites,  having  class 
leaders  and  class-meetings  and  exhorters;  and  cases  of 
church  discipline,  are  carefully  reported  and  acted  upon 
as  the  discipline  requires.  The  number  of  Negro  com- 
municants is  reported  at  their  conferences,  as  well  as 
labors  in  their  behalf  and  where  it  is  necessary  travel- 
ing preachers  are  directed  to  pay  attention  to  them.  In 
the  South  Carolina  conference  the  missionary  society 
already  referred  to,  has  a  field  of  operations  among  the 
Negroes  along  the  seaboard,  from  North  Carolina  to  the 
southern  counties  of  Georgia.  The  missionaries  of  this 
society  labor  chiefly  on  .river  bottoms,  and  in  districts 
where  the  Negro  population  is  large  and  the  white  popu- 


9 1  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

lalion  small  :  and,  it  is  understood,  receive  most  of  their 
support  from  the  planters  themselves,  whose  plantations 
they  serve.  We  know  of  no  other  missionary  society  in 
this  denomination  so  fully  devoted  to  this  particular 
field  ;  but  there  are  Methodist  missionaries  for  the  Ne- 
groes, in  Tennessee,  Mississippi,  and  Alabama,  and  other 
of  the  slave-holding  states.  Without  doubt  as  the  Lord 
has  opened  wide  the  door  of  usefulness  to  this  denomi- 
nation, among  the  Negroes,  it  will  not  fail  to  exert  itself 
to  the  utmost.  Bishop  J.  O.  Andrew,  whose  circuit  is  in 
the  Southern  States,  has  taken  up  the  subject  in  good 
earnest  and  is  prosecuting  it  with  energy  and  success. 

The  Baptists  have  no  societies  in  existence  expressly 
for  evangelizing  the  Negroes  ;  although  their  associa- 
tions and  conventions  do  from  time  to  time  call  up  the 
subject  and  act  upon  it.  There  are  more  Negro  com- 
municants, and  more  churches  regularly  constituted,  ex- 
clusively of  Negroes,  with  their  own  regular  houses  of 
public  worship,  and  with  ordained  Negro  preachers, 
attached  to  this  denomination  than  to  any  other  denom- 
ination in  the  United  States. 

It  is  difficult  to  collect  the  direct  efforts  of  this  de- 
nomination for  the  instruction  of  Negroes,  as  the  reports 
of  the  associations  are  not  easily  obtained,  they  being 
printed  and  circulated  chiefly  within  their  respective 
bounds.  If  investigation  was  carefully  made  it  might 
be  found  that  in  many  of  the  associations  of  this  denom- 
ination as  much  attention  is  paifl  to  the  instruction  of  the 
Negroes,  as  in  the  Suubury  association,  Georgia,  already 
referred  to.  There  are  missionaries  in  destitute  settle- 
ments who  devote  a  portion  of  their  time  to  this  people. 
Perhaps  in  most  of  the  chief  towns  in  the  South  there 
are  houses  of  public  worship  erected  for  the  Negroes 


niSTOKICAL  SKETCH.  95 

alone;  there  are  three,  for  example,  in  the  city  of  Sa- 
vannah. A  year  or  two  since  I  preached  to  the  Baptist 
Negroes  in  Petersburg,  Va.,  in  their  own  house  of  wor- 
ship, crowded  to  suffocation. 

'1  he  Presbyterians  have  had  ecclesiastical  action 
within  the  present  period,  in  the  synods  of  Virginia  and 
North  Carolina  ;  South  Carolina  and  Georgia  ;  Kentucky 
Mississippi,  and  Alabama;  and  in  presbyteries  in  all  these 
synods.  Some  presbyteries  have  distinguished  them- 
selves by  their  zeal  and  activity  in  the  instruction  of  the 
Negroes. 

It  is  unnecessary  to  transcribe  the  resolutions,  reports 
and  acts  of  these  several  bodies.  Some  have  already 
met  the  eye  of  the  reader.  The  latest  and  most  general 
and  satisfactory  returns  in  our  possession  were  gathered 
from  the  statements  of  members  of  the  general  assembly 
of  1839,  from  the  slave-holding  States,  at  a  meeting 
called  by  themselves  for  the  purpose  of  taking  into  con- 
sideration the  religious  instruction  of  the  Negroes,  and 
of  communicating  information  and  suggesting  plans  of 
operation.  It  will  suffice  to  present  the  sum  of  the 
whole  in  a  few  words. 

In  the  synods  of  Kentucky,  Virginia,  North  Carolina, 
Tennessee,  and  West  Tennessee,  it  is  the  practice  of  a 
number  of  ministers  to  preach  to  the  Negroes  separately 
once  on  the  Sabbath,  or  during  the  week.  There  are 
also  Sabbath  schools  in  some  of  the  churches  for  child- 
ren and  adults;  and  in  all  the  houses  of  worship,  with 
but  few  exceptions,  a  greater  or  less  number  of  colored 
members  and  Negroes  form  a  portion  of  every  Sabbath 
congregation.  In  portions  of  these  synods  the  abolition 
excitement  checked  and  in  others  materially  retarded  the 
work  of  instruction. 


.       96  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

In  the  synods  of  Alabama  and  Mississippi,  almost  all 
the  ministers  devote  a  portion  of  the  Sabbath  to  the 
Negroes.  There  are  two  or  three  missionaries  within 
the  bounds  of  these  synods,  and  some  flourishing  Sab- 
bath schools.  Access  in  many  parts  of  the  two  States 
may  be  had  to  the  Negroes,  of  unlimited  extent.  The 
abolition  excitement  injured  the  cause. 

In  the  synod  of  South  Carolina  and  Georgia  many 
ministers  preach  to  the  Negroes  separately  on  the  Sab- 
bath or  during  the  week,  and  maintain  Sabbath  schools; 
especially  is  this  the  fact,  along  the  sea-board  of  the  two 
States.  The  presbytery  of  Georgia  has  one  missionary 
to  the  Negroes,  and  in  the  county  where  he  labors,  there 
are  seven  Sabbath  schools  connected  with  the  Congrega- 
tional and  Baptist  churches,  and  upwards  of  600  children 
and  youth  in  a  course  of  catechetical  instruction.  There 
are  three  stations  for  missionary  preaching  on  the  Sab- 
bath, occupied  in  rotation,  and  in  addition,  during  the 
winter  and  spring,  preaching  on  the  plantations.  There 
are  colored  members  in  all  the  churches  in  this  synod, 
and  accommodations  for  the  Negroes  in  the  houses  of 
public  worship ;  the  sessions  conduct  the  discipline  of 
the  colored  members  in  the  same  manner  that  they  do 
the  white;  they  are  received  into  the  churches,  under 
the  same  form  and  partake  of  the  ordinances  at  the  same 
time. 

The  ministers  in  the  newly  formed  Presbytery  of  Flo- 
rida are  devoting  attention  to  this  field  of  labor,  dispers- 
ing information  and  preaching  as  opportunity  offers. 
}  "  Such  are  the  principal  facts  touching  the  religious 
V  instruction  of  the  Negroes  during  the  third  Period,  from 
1820  to  1842.  And  in  view  of  them,  as  we  close  the 
Period,  we  feel  warranted  in  considering  it  a  period  of 


HISTORICAL  SKETCH.  97 

the  revival  of  religion  in  respect  to  this  particular 
duty,  throughout  the  Southern  States;  more  especially 
between  the  years  1S29  and  1835. 

This  revival  came  silently,  extensively,  and  powerfully  ; 
affecting  masters,  mistresses,  ministers,  members  of  the 
church,  and  ecclesiastical  bodies  of  all  the  different 
evangelical  denominations.  Some  local  associations  of 
planters  were  formed,  and  societies  on  a  large  scale  con- 
templated, and  one  brought  to  perfect  organization. 
Sermons  were  preached  and  pamphlets  published;  the 
daily  press  lent  its  aid;  and  manuals  of  instruction  were 
prepared  aud  printed.  Nor  was  there  any  opposition  of 
moment  to  the  work,  conducted  by  responsible  individ- 
uals, identified  in  feeling  and  interest  with  the  country. 
Some  portions  of  the  South  were  in  advance  of  others, 
both  in  respect  to  the  acknowledgement  and  performance 
of  the  great  duty  ;  but  the  light  was  gradually  diffusing 
itself  every  where. 

Such  was  the  onward  course  of  things  when  the 
excitement  in  the  free  States  on  the  civil  condition  of 
the  Negroes  manifested  itself  in  petitions  to  Congress, 
in  the  circulation  of  inflammatory  publications,  and  other 
measures  equally  and  as  justly  obnoxious  to  the  South  ; 
all  which  had  a  disastrous  influence  on  the  success  of 
the  work  we  were  attempting  to  do.  The  effect  of  the 
excitement  was  to  turn  off  the  attention  of  the  South 
from  the  religious  to  the  civil  condition  of  the  people 
in  question  ;  and  from  the  salvation  of  the  soul,  to  the 
defence  and  preservation  of  political  rights.  The  very 
foundations  of  society  were  assailed  and  men  went  forth 
to  the  defence.  A  tenderness  was  begotten  in  the  pub- 
lic mind  on  the  whole  subject,  and  every  movement 
touching  the  improvement,  of  the  Negroes  was  watched 
9 


98  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

with  jealousy.  Timid,  ambitious,  and  factious  men,  and 
men  hostile  to  religion  itself,  and  men  desirous  of  ward- 
ing off  suspicion  from  themselves,  agitated  the  public 
mind  within  our  own  borders.  The  result  was,  to 
arrest  in  many  places  efforts  happily  begun  and  success- 
fully prosecuted  for  the  religious  instruction  of  the  Ne- 
groes. It  was  considered  best  to  disband  schools  and 
discontinue  meetings,  at  least  for  a  season  ;  the  formation 
of  societies  and  the  action  of  ecclesiastical  bodies,  in 
some  degree  ceased. 

The  feelings  of  men  being  excited,  those  who  had 
undertaken  the  religious  instruction  of  the  Negroes  were 
looked  upon  with  suspicion  and  some  of  them  were 
obliged  to  quit  the  field.  It  was  not  considered  that  a 
separation  might  be  made  between  the  religious  and  the 
civil  condition  and  interests  of  a  people;  and  that  a 
minister  could  confine  himself  to  the  one  without  inter- 
fering at  all  with  the  other.  This  entire  effect  upon  the 
slave  States  of  the  movements  in  the  free  States,  con- 
sidering all  circumstances,  was  natural,  but  it  was  wrong 
—  wiong,  because,  let  others  act  as  they  might,  we 
should  have  gone  forward  and  done  what  was  obviously 
our  duly.  We  could  have  done  it ;  for  the  whole  arrange- 
ment of  the  religious  instruction  of  the  Negroes,  as  to 
teachers,  times,  places,  matter  and  manner,  was  in  our 
own  power.  And  wrong  again,  because,  admitting  that 
the  wishes  of  these  professed  friends  of  the  Negroes 
were  to  be  consummated,  no  better  could  be  done  for 
the  Negroes,  nor  for  ourselves,  than  to  teach  them  their 
duly  to  God  and  man.  The  Gospel  certainly  hurls  no 
man  and  no  body  of  men.  Parts  of  the  Southern 
Country  took  such  action  as  was  deemed  necessary,  (if 
any  at  all,)  calmly  and  decidedly,  nor  were  any  difficul- 


HISTORICAL  SKETCH.  99 

ties  thrown  in  the  way  of  the  regular  course  of  religious 
instruction.  A.  missionary  in  the  heart  of  three  or  four 
thousand  Negroes,  during  the  period  of  excitement,  vis- 
ited plantations  during  the  week,  and  met  congregations 
on  the  Sahbath  varying  from  150  to  500  persons ;  yet  it 
cannot  be  denied  that  the  Northern  movements  did  sen- 
sibly affect  the  feeling  in  favor  of  the  religious  instruc- 
tion of  the  Negroes,  throughout  the  whole  slave-holding 
States,  and  the  first  and  prominent  cause  of  decline  in 
the  revival  of  which  we  speak,  was  unquestionably  those 
movements;  and  I  mention  the  fact  because  the  cause 
of  that  decline  is  sometimes  inquired  into. 

From  information  obtained  by  correspondence,  and 
in  other  ways,  there  are  favorable  indications  that  a  re- 
action has  taken  place  within  one  or  two  years  past; 
and  that,  taking  the  country  throughout,  more  religious 
instruction  is  communicated  to  the  Negroes  now  than 
ever  before.  The  old  friends  of  the  cause  for  the  most 
part  retain  their  integrity,  and  labor  on,  while  the  Lord 
is  impressing  deeply  the  hearts  and  consciences  of  own- 
ers an  I  is  raising  up  many  youth  in  the  ministry  and  in 
the  churches  to  carry  forward  the  work  more  extensively. 

The  third  Period  is  now  completed,  and  with  it  this 
Historical  Sketch  of  the  Religious  Instruction  of  the 
Negroes,  since  their  first  introduction  into  this  country 
to  the  present  time.  I  shall  add,  in  the  conclusion,  the 
following  general  observations : 

1.  The  Negro  race  has  existed  in  our  country  for  two 
hundred  and  twenty-two  years ;  in  which  lime  the  Gos- 
pel has  been  brought  within  the  reach  of,  and  been  com- 
municated to,  multitudes;  and  tens  of  thousands  of 
them  have  been  converted,  and  have  died  in  the  hope 


100  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

of  a  blessed  immortality.  And  there  are  at  the  present 
time,  tens  of  thousands  connected  by  a  credible  profes- 
sion, to  the  church  of  Christ ;  and  the  Gospel  is  reach- 
ing them  to  a  greater  extent  and  in  greater  purity  and 
power  than  ever  before. 

2.  While  there  have  been  but  tew  societies,  and  they 
limited  in  extent  and  influence,  formed  for  the  special 
object  of  promoting  the  moral  and  religious  instruction 
of  the  Negroes ;  and  while  there  have  been  compara- 
tively but  tew  missionaries  exclusively  devoted  to  them  : 
yet  they  have  not  been  altogether  overlooked  by  their 
owners,  nor  neglected  by  the  regular  ministers  of  the 
various  leading  denominations  of  Christians,  as  the  facts 
adduced  in  this  Sketch  testify. 

3.  Yet  it  is  a  remarkable  fact  in  the  history  of  the 
Negroes  in  our  Country  that  their  regular,  systematic 
religious  instruction,  has  never  received  in  the  churches 
at  any  time,  that  general  attention  and  effort  which  it 
demanded  ;  and  the  people  have  consequently  been  left, 
both  in  the  free  and  in  the  slave  states,  in  great  numbers, 
in  moral  darkness,  and  destitution  of  the  means  of  grace. 

4.  The  great  and  good  work,  therefore,  of  the  thor- 
ough religious  instruction  of  our  Negroes  remains 
to  be  performed. 

The  colored  population  of  the  United  States  in  1830 
was  2,009,043  slave  and  319,599  free  ;  making  a  total 
of  2,328,642:  by  the  last  census,  1840,  it  was  2,487,113 
slave  and  386,235  free,  with  a  total  of  2,873,348.  This 
aggregate  of  2,873,348,  is  certainly  large  enough  to 
awaken  our  most  serious  attention,  whether  we  view 
this  people  in  a  religious  or  civil  point  of  light. 

Their  actual  moral  and  religious  condition,  next 
claims  our  notice. 


PART  II, 

The  Moral  and  the  Religious  Condition  of  the  Negroes 
in  the  United  States. 


CHAPTER    I. 

Disadvantages  to  be  encountered  in  prosecuting  an  inquiry  into  the 
Moral  and  Religious  condition  of  the  Negroes  in  the  United  States. 

A  knowledge  of  the  moral  and  religious  condition  of 
the  Negroes  is  essential  to  correct  feeling  and  action 
thereto.  Until  we  arrive  at  such  knowledge  and  have  it 
pressed  upon  our  serious  consideration,  we  shall  have 
no  just  sense  of  obligation  —  we  shall  feel  no  criminality 
for  past  neglect  —  no  disposition  for  future  amendment: 
nor  shall  we  be  able  to  adopt  plans  for  their  improve- 
ment, as  we  must  necessarily  become  acquainted  with 
the  nature  and  extent  of  a  disease  before  we  can  hope- 
fully prescribe  for  it. 

That  an  inquiry  into  the  moral  and  religious  condition, 
of  the  Negro  population  of  the  United  States,  may  be 
prosecuted  with  success,  admits  of  no  question.  And 
yet,  whether  we  live  at  the  North  or  at  the  South,  not- 
withstanding we  enjoy  favorable  advantages  for  the 
inquiry,  we  certainly  labor  under  some  very  serious 
9* 


102  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

disadvantages,  which  threaten  to  impair  the  faithfulness 
with  which  it  should  be  prosecuted  and  answered.  Nay, 
these  disadvantages  may  exert  such  an  influence  upon 
some,  that  admitting  the  inquiry  to  be  prosecuted  and 
answered  according  to  truth,  they  may  withhold  assent. 
These  disadvantages  therefore  demand  consideration. 
They  arise,  in  genera],  out  of  our  intimate  and  long 
continued  connection  with  this  people. 

Habits  of  feeling  and  prejudices  in  relation  to  any 
subject  are  wont  to  take  their  rise  out  of  our  education 
or  circumstances.  Every  man  knows  their  influence  to 
be  great  in  shaping  opinions  and  conduct,  and  ofttimes 
how  unwittingly  they  are  formed  ;  that  while  we  may 
be  unconscious  of  their  existence  they  may  grow  with 
I  our  growth  and  strengthen  with  our  strength.  Famili- 
arity converts  deformity  into  comeliness.  Hence  we 
are  not  always  the  best  judges  of  our  condition.  An- 
other may  remark  inconveniences  and  indeed  real  evils 
in  it,  of  which  we  may  be  said  to  have  been  all  our 
lives  scarcely  conscious.  So  also  evils  which  upon  first 
acquaintance  revolted  our  whole  nature  and  appeared 
intolerable,  custom  almost  makes  us  forget  even  to  see. 
Men  passing  out  of  one  state  of  society  into  another 
encounter  a  thousand  things  to  which  they  feel  that  they 
can  never  be  reconciled ;  yet  shortly  after,  their  sensi- 
bilities become  dulled  —  a  change  passes  over  them  they 
scarcely  know  how  —  they  have  accommodated  them- 
selves to  their  new  circumstances  and  relations — they 
are  Romans  in  Rome. 

That  the  people  of  the  United  States  indulge  'preju- 
dices in  respect  to  the  Negroes,  both  in  favor  of  and 
adverse  to  them,  as  a  distinct  variety  of  the  human 
family  and  as  a  subordinate  class  in  society,  is  a  fact  not 


MORAL  AND  RELIGIOUS  CONDITION.  103 

to  be  disguised.  On  the  one  hand  their  ignorance,  vul- 
garity, idleness,  improvidence,  irreligion,  and  vice,  are 
to  be  ascribed  altogether  to  their  position  and  circum- 
stances ;  let  these  be  changed  for  the  better,  and  the 
African  will  immediately  equal,  if  not  greatly  excel,  the 
rest  of  the  human  family  in  majesty  of  intellect,  ele- 
gance of  manners,  purify  of  morals  and  ardor  of  piety; 
yea,  they  will  become  the  very  beau  ideal  of  character, 
the  admiration  of  the  world.  On  the  other  hand,  the 
race  has  been  from  time  immemorial  just  what  it  is  and 
just  what  it  must  continue  to  be.  It  occupies  the  posi- 
tion designed  for  it  in  nature  and  Providence,  and  no 
changes  and  no  efforts  can  ever,  on  the  whole,  alter  it 
for  the  better.  Prejudices,  also,  lie  all  along  between 
these  extreme  oscillations  of  opinion.  Happy  is  that 
mind  which  under  gales  of  excitement  and  conflicting 
with  waves  of  agitation,  preserves  its  balance,  and  keep- 
ing its  eye  upon  the  truth,  steadily  advances  towards  it. 
It  may  be  likened  to  the  well  adjusted  compass,  which 
noiselessly  preserves  its  equilibrium,  and  faithfully  points 
to  the  star,  although  the  mountain  waves  roar  and  the 
ship  is  driven  with  the  fierce  winds  and  tossed. 

The  first  disadvantage  which  I  shall  mention  is  our 
intimate  knowledge  of  the  degraded  moral  character 
of  the  Negroes. 

From  childhood  we  have  been  accustomed  to  their 
slovenly,  and  too  frequently,  their  scanty  dress;  to  their 
broken  English,  ignorance,  vulgarity,  and  vice.  What 
in  them  would  disgust  or  grieve  a  stranger,  or  truly 
afflict  us  if  seen  in  white  persons,  we  pass  by  with  little 
or  no  impression,  as  a  matter  of  course;  —  they  are 
Negroes.  Their  character  is  held  in  low  estimation, 
throughout  the  United  States  ;  and,  considering  what  it 


104  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

is,  not  without  reason  ;  for  that  character  cannot  be 
esteemed  which  in  itself  is  not  estimable.  Whatever  is 
idle,  dissolute,  criminal,  and  worthless,  attaches  to  them. 
Unconsciously,  or  rather,  instinctively,  we  determine 
what  the  fruits  must  be  from  their  known  character, 
condition,  and  circumstances  ;  and  when  they  do  appear, 
we  are  not  surprised.  We  say,  "  what  better  can  be 
expected?" 

Such  a  general  corruption  of  morals  as  would  blast 
the  reputation  of  any  white  community,  is  known  to 
exist  among  them  ;  and  yet  how  unaffected  are  we  by  it  ? 
Indeed,  the  habit  of  our  mind  is  to  consider  them  in  a 
state  of  moral  degradation  ;  to  expect  little  that  is  truly 
excellent  and  praiseworthy;  and  to  feel  lightly,  and  to 
pass  over  as  well  as  we  can,  what  is  revolting  in  them. 
We  are  disposed  not  to  try  them  as  we  would  others  by 
that  standard  which  is  holy,  just,  and  good  ;  but  by  a 
low  and  worldly  standard,  accommodated  to  their  char- 
acter and  circumstances.  Vice  seems  to  lose  its  hide- 
ousness  in  proportion  as  it  shades  itself  in  black ;  as  in 
painting,  with  black  we  obliterate  the  warm  light  and 
soft  shades,  and  native  hues,  which  gave  depth  and  life 
and  beauty  to  the  picture,  and  the  eye  rests  upon  the 
dark,  dead  surface  without  emotion. 

A  second  disadvantage  is  our  difference  of  color, 
and  our  superior  relations  to  them  in  society. 

At  the  head  of  the  varieties  of  the  human  race,  stands 
the  fair,  or  Caucassian  variety ;  "which,"  to  use  the 
language  of  another,  "has  given  birth  to  the  most  civil- 
ized nations  of  ancient  and  modern  times,  and  has  ex- 
hibited the  moral  and  intellectual  powers  of  human 
nature  in  their  highest  degree  of  perfection."  At  the 
foot,  stands  the  black  or  Ethiopian  variety,  "  which  has 


MORAL  AND  RELIGIOUS  CONDITION.  105 

ever  remained  in  a  rude  and  barbarous  state  ;  and  been 
looked  upon  and  treated  as  inferior  by  all  the  other 
varieties  of  the  human  race,  from  time  immemorial." 

There  is  superiority  on  the  one  hand  and  inferiority 
on  the  other.  Ascribe  it  to  whatever  cause  you  may  ; 
whether  to  the  immediate  providence  of  God,  or  to 
nature  itself — to  a  difference  in  original  constitution,  or 
to  circumstances  ;  the  fact  remains,  and  it  can  but  be 
seen  and  felt.  It  is  only  with  the  fact,  and  its  influence 
on  us,  that  we  have  to  do.  We  learn  the  fact  in  our 
elementary  studies  at  school ;  a  larger  acquaintance 
with  the  history  of  the  world  and  extensive  observation 
in  after  life,  impress  it  more  deeply.  A  sense  of  this 
superiority  is  hereditary  in  the  citizens  of  the  free 
States ;  originally  and  not  very  long  ago  these  States 
were  slave  States.  It  has  been  propagated  from  father 
to  son,  and  exhibits  itself  in  the  manners  and  customs, 
and  on  all  the  face  of  society  there.  It  may  be  wearing 
out,  but  very  slowly. 

What  renders  the  superiority  more  palpable  and  influ- 
ential in  our  case  in  the  So;th,  is  that  we  still  continue 
to  maintain  the  relation  of  master,  and  all  the  differ- 
ences in  our  standing,  privileges,  and  circumstances  in 
society,  created  by  that  relation,  in  custom  and  in  law. 
There  is,  consequently,  superioiity  on  the  one  side  and 
inferiority  on  the  other,  in  almost  every  point  of  view. 
But  as  we  are  masters,  so  are  we  managers.  They 
neither  can  nor  will  plan  and  execute  their  work  by 
directions  alone.  We  are  compelled  to  see  that  they  do 
their  work.  Neither  will  they  act  honestly,  quietly,  nor 
virtuously,  left  to  themselves,  we  are  again  compelled  to 
regulate  their  conduct  by  fixed  laws  :  to  warn,  encour- 
age, reward,  and  punish.   Hence  are  we  brought  directly 


106  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

in  contact  with  their  depravity  in  its  multiplied  devel- 
opements.  We  are  astonished  from  time  to  time  at  the 
disclosure  of  their  duplicity,  dishonesty,  trick,  and  cun- 
ning. Those  only  who  have,  or  have  had,  the  manage- 
ment of  Negroes,  know  what  the  hardening  effect  is 
upon  their  own  hearts.  That  man  who  takes  possession 
of  his  property  and  commences  the  management  of  his 
people  with  that  feeling  of  interest  and  tenderness  which 
he  has  cherished  for  them  from  his  childhood,  and  with 
a  willingness  to  favor  them  in  every  way,  must  be  watch- 
ful ;  otherwise,  from  their  general  character  and  beha- 
viour, painfully  exhibited  to  him,  he  will  withdiavv  his 
confidence  entirely  and  settle  down  into  a  state  of  indif- 
ference, his  patience  being  exhausted  and  his  feelings 
having  undergone  an  entire  change  towards  them. 

Throw  then  these  points  together:  we  belong  to  dis- 
tinct varieties  of  the  human  race,  with  the  superiority  on 
our  side;  a  superiority  rendered  more  apparent  by  the 
relation  which  we  sustain  to  them  as  masters,  and  more 
real,  both  to  them  and  us,  when  we  become  managers ; 
and  shall  we  be  in  no  danger  of  cherishing,  it  may  be, 
of  cherishing  unconsciously,  a  disrespect,  if  not  a  con- 
tempt for  the.  Negroes,  which  may  influence  us  to  sink 
them  lower  in  the  scale  of  intelligence,  morality  and  re- 
ligion, than  in  truth  and  justice  they  should  be  1 

A  third  disadvantage  is  our  latent,  and  in  many  in- 
stances manifest  disinclination  to  the  full  disclosure  of 
the  moral  aud  religious  condition  of  the  Negroes. 

The  disinclination  is  in  proportion  to  the  use  proposed 
to  be  made  of  the  facts  of  the  case,  and  arises  from  seve- 
ral causes. 

One  is  pride.  There  are  citizens  in  the  free  States 
who  give,  perhaps  without  any  conscious  design,  an  en- 


MORAL    AND    RELIGIOUS    CONDITION.  107 

tirely  false  coloring  to  the  moral  character  and  pros- 
pects of  the  free  Negroes  among  them,  in  order  to  sup- 
port some  favorite  theory,  or  to  shield  the  impotency  of 
their  own  efforts,  or  themselves,  from  the  ancient  re- 
proach "  what  do  ye  more  than  others?  Physician  heal 
thyself." 

In  the  South  we  spiritedly  repel  the  charge  of  the  in- 
justice of  the  present  constitution  of  society,  by  referring  **" 
our  opponents  to  the  sacred  scriptures,  which  afford  us 
their  support,  and  to  the  argument  drawn  from  expediency 
and  necessity.  On  the  charge  of  inhumanity  we  appeal 
to  the  ample  provision  of  food  and  clothing  ;  to  the 
attention  paid  to  the  sick  and  the  aged  5  to  the  lightness 
of  the  labor  and  the  punishments ;  and  to  the  good  health, 
the  spirits,  and  increase  of  the  people  in  question.  We 
compare  their  physical  comfort  and  the  amount  of  labor 
which  they  perform,  with  that  of  the  laboring  classes  in 
England  and  on  the  continent  of  Europe  and  elsewhere, 
and  we  do  not  suffer  at  all  by  the  comparison. 

But  when  the  charge  of  their  intellectual  and  moral 
degradation  is  preferred  against  us,  we  are  inclined  to 
put  the  best  face  on  affairs,  knowing  that  this  is  the 
darkest  feature  and  the  most  vulnerable  point.  We  dis- 
cover this  feeling  in  the  class  of  factory  and  land  owners 
in  England,  whose  statements  on  the  moral  condition  of 
their  operatives  cannot  be  taken  but  with  many  grains 
of  allowance.  They  would  not  have  it  known  to  what 
an  ignorant  and  degraded  race  of  operatives  they  are 
indebted  fur  the  comforts  and  conveniences  of  their 
lives  as  individuals,  and  for  whatever  of  prosperity  they 
enjoy  as  corporations  or  communities. 

But  we  are  wrong,  decidedly  wrong.     The  moral  and  ■/ 
religious  condition  of  the  Negroes,  is  that  subject  which 


108        RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

above  all  others,  as  a  Christian  people,  we  should  desire 
most  thoroughly  to  investigate  and  understand  ;  and  the 
truth  coming  from  whatever  quarter,  will  do  us  no  harm, 
provided  we  allow  it  to  have  its  proper  effect  upon  us. 

Another  cause  is  the  fear  of  investigation  itself,  and 
of  the  consequences  to  which  it  may  lead. 

The  South,  in  view  of  the  excitement  on  the  general 
condition  of  the  Negroes,  in  the  North  and  West,  has 
become  sensitive.  We  have  been  thrown  from  necessity 
into  an  attitude  of  self-defence,  and  our  strength  consists 
in  our  union.  Hence  the  public  mind  exercises  a  sleep- 
less vigilance,  that  it  may  detect,  either  from  abroad  or 
originating  at  home,  any  sentiments  or  opinions  hostile 
to  our  social  constitution.  There  is  less  discussion,  and 
less  freedom  of  discussion,  than  in  by-gone  days.  What 
we  once  bore  from  ourselves,  is  with  difficulty  borne  now. 
That  man  runs  the  risk  of  losing  popular  favor  whose 
candid  statements  and  appeals,  designed  to  do  good  at 
home,  are  seized  upon  with  avidity,  and  perverted  and 
made  matter  of  accusation  against  us  from  abroad.  He 
has  to  pass  between  Scvlia  and  Charybdis.  Under  such 
circumstances  there  must  be  a  strong  inclination  to 
silence  ;  he  will  ponder  well  the  proverb,  "  a  time  to  keep 
silence,  and  a  time  to  speak."  As  great  interests  are 
involved,  should  he  speak,  he  will  "  ask  wisdom  of  God 
whogiveth  liberally  and  upbraideth  not." 

Many  are  disposed  to  let  all  things  continue  as  they 
are,  and  as  they  have  been.  There  appears  to  be  a 
misgiving  that  if  we  look  diligently  into  the  moral  and 
religious  condition  of  the  Negroes,  we  shall  make  such 
discoveries  that  in  order  to  satisfy  conscience  toward 
God  and  man,  we  shall  be  obliged  to  enter  fully  and 
vigorously  upon  the  improvement  of  our  people.     New 


MORAL    AND   RELIGIOUS    CONDITION.  109 

cares,  new  troubles,  new  duties,  new  expenses  array 
themselves  before  us,  and  we  recoil  from  them  all. 
"Changes  are  inconvenient,  even  from  bad  to  good. 
Masters  find  it  difficult  to  elevate  their  servants  in  their 
regards  after  they  have  for  so  long  a  time  been  depressed. 
To  change  their  general  course  of  treatment  would  be 
virtually  acknowledging  to  them  and  to  all  the  world  that 
they  have  been  in  error ;  that  they  have  not  placed  them 
as  high  in  the  scale  of  intellectual  and  moral  being  as 
they  should  have  done;  in  short,  that  they  have  not  done 
them  justice.  Humility  and  self-denial  are  demanded, 
but  it  is  not  easy  to  exercise  these  graces  towards  inferiors 
and  dependents.  Masters  see,  as  they  suppose,  in  all 
this,  a  lowering  down  of  opinions,  character,  and  dignity. 
They  think  that  they  shall  lose  respect  and  authority  — 
the  change  will  certainly  inflate  their  servants,  foster  a 
spirit  of  equality  and  disobedience,  and  in  the  end  be 
productive  of  no  good. 

There  are  others  again,  to  whom  the  question  recurs, 
how  far  may  we  proceed  in  the  religious  instruction  of 
the  Negroes  without  endangering  our  interests,  oursafety, 
and  our  support?  Say  they,  we  know  not  when  we 
begin  to  do  what  may  be  necessary  in  the  premises, 
where  we  shall  end  or  how.  It  will  be  hard  to  close  the 
door  after  it  is  once  opened.  We  may  safely  confide  in 
those  who  undertake  the  work  now  ;  but  what  security 
have  we  that  their  successors  shall  be  men  of  like  char- 
acter? It  is  better,  therefore,  to  cease  from  the  matter 
before  it  be  meddled  with.  Their  moral  and  religious 
condition  may  not  be  as  bad  as  some  would  have  us 
believe.  We  have  been  doing  well  in  times  past;  apply 
then  the  adage  to  the  case  in  hand,  "lei  well  alone." 
10 


110  RELIGIOUS  INSTRUCTION  OF  THE  NEGROE3. 

A  fourth  and  last  disadvantage,  is  the  difficulty  of 
obtaining  an  insight  into  the  Negro  character. 

Persons  live  and  die  in  the  midst  of  Negroes  and  know 
comparatively  little  of  their  real  character.  They  have 
not  the  immediate  management  of  them.  They  have  to 
do  with  them  in  the  ordinary  discharge  of  their  duty  as 
servants;  further  than  this  they  institute  no  inquiries  — 
they  give  themselves  no  trouble.  The  Negroes  are  a 
distinct  class  in  community,  and  keep  themselves  very 
much  to  themselves.  They  are  one  thing  before  the 
whites,  and  another  before  their  own  color  Deception 
towards  the  fojmer  is  characteristic  of  them,  whether 
bond  or  free,  throughout  the  whole  United  States.  It  is 
habit — a  long  established  custom,  which  descends  from 
generation  to  generation.  There  is  an  upper  and  an 
under  current.  Some  are  contented  with  the  appearance 
on  the  surface  ;  others  dive  beneath.  Hence  the  diver- 
sity of  impressions  and  representations  of  the  moral  and 
religious  condition  of  the  Negroes.  Hence  the  disposi- 
tion of  some  to  deny  the  darker  pictures  of  their  more 
searching  and  knowing  friends. 

Besides  all  this,  the  moral  perceptions  of  men  differ' 
the  eye  of  one  man  is  "single,"  and  the  eye  of  another 
man  is  "  evil."  What  this  esteems  bad  that  considers  to 
be  very  good. 

Nor  have  all  the  same  opportunity  of  assisting  their 
judgement  by  comparison.  A  man  may  greatly  aid 
himself  in  attaining  a  correct  opinion  of  the  moral  and 
religious  condition  of  the  Negroes  in  the  United  States, 
and  especially  of  those  in  the  slave  States,  by  becoming 
from  observation  acquainted  with  the  moral  and  religious 
condition  of  other  masses  of  laborers,  in  other  States 
and  countries.     It  is  not  good  to  measure  ourselves  by 


MORAL    AXD    RELIGIOUS    CONDITION.  Ill 

ourselves.  One  opportunity  of  faithful  comparison,  will 
shed  more  light  and  carry  more  conviction  into  the  mind, 
ofttitnes,  than  volumes  of  facts  and  arguments.  The 
only  danger  to  be  apprehended  from  such  comparisons^ 
is  that,  becoming  acquainted  with  that  which  is  worse, 
wc  may  rest  satisfied  with  that  which  is  bad. 

Here  then  are  obvious  disadvantages  to  be  encountered 
in  an  inquiry  into  the  moral  and  religious  condition  of 
the  Negroes.  The  first,  our  intimate  knowledge  of  their 
degraded  character ;  the  second,  our  belonging  to  a 
different  variety  of  the  human  family  and  sustaining 
towards  them  the  relation  of  superiors;  Abe  third,  our 
disinclination  to  a  full  disclosure  of  their  moral  and 
religious  condition,  arising  from  several  causes;  and  the 
fourth,  the  difficulty  of  obtaining  an  insight  into  the 
Negro  character.  They  must  be  borne  in  mind  in  the 
progress  of  the  inquiry.  In  regard  to  the  moral  and 
religious  condition  of  the  Negroes  we,  especially  of  the 
South,  can  have  no  just  reason  for  remaining  in  ignorance 
and  inactivity.  The  subject  involves  our  accountability 
to  them  and  for  them,  which  we  shali  surely  meet  in  that 
world  where  all  earthly  distinctions  are  at  an  end  ;  and  it 
involves  their  own  eternal  well-being,  than  which  nothing 
can  be  more  valuable  to  them.  Every  sober  and  reflecting 
mind  should  be  impressed  with  the  importance  and 
solemnity  of  the  inquiry. 


112  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 


CHAPTER   II. 


Circumstances  of  the  Negroes  which  affect  their  Moral  and  Religion* 
Condition. 

The  character  of  a  people  may  be  gathered  from  their 
circumstances.  A  consideration  therefore  of  the  circum  • 
stances  in  which  we  find  our  Negro  population,  is  a 
necessary  and  preparatory  step  to  the  inquiry  we  have  in 
hand. 

1.   The  circumstances  of  the  Slave  Population. 

As  habits  of  virtue  2nd  vice  are  formed,  and  character 
shaped,  at  a  very  early  age,  I  shall  begin  with  — 

The  Negro  in  his  Childhood.  —  The  formation  of 
good  character  depends  upon  family  government  and 
training;  upon  religious  instruction,  private  and  public; 
access  to  the  Scriptures  and  other  sources  of  intellectual 
and  moral  improvement;  the  character  of  associates; 
modesty  of  clothing,  and  general  mode  of  living. 

If  we  take  the  mass  of  the  slave  population,  properly 
speaking,  we  shall  find  but  little  family  government, 
and  for  the  reason  that  parents  are  not  qualified. neither  are 
they  so  circumstanced  as  to  be  able  to  fulfil  perfectly  the 
duties  devolving  upon  them  as  such.  In  the  more  intel- 
ligent and  pious  families,  the  children  are  taught  to  say 
their  prayers,  to  go  to  church  on,  the  Sabbath,  to  attend 


MORAL    AND    RELIGIOUS    CONDITON.  113 

evening  prayers  on  the  plantation,  and  a  few  simple- 
rules  of  good  conduct  and  manners.  The  majority  of 
church  members,  come  short  of  this.  The  moral  train- 
ing of  their  children  forms  but  a  small  part  of  their 
effort  in  the  family.  There  is  not  one  family  in  a  thous- 
and in  which  family  prayer  is  observed  morning  and 
evening.  Prayers  are  held  in  some  families  morning 
and  evening  on  the  Sabbath  day  ;  iti  others  in  the  evening 
of  every  day.  But  a  general  meeting  of  all  the  mem- 
bers of  the  church  as  well  as  of  worldly  persons,  for 
prayer  in  the  evening  on  plantations,  conducted  by 
some  prominent  person  among  them,  t'dkes  the  place  of 
family  worship  —  the  plantation  is  considered  one  large  u 
family.  To  this  meeting  children  are  required  to  come 
or  not,  as  the  case  may  be.  The  hour  is  usually  so  late 
that  most  of  the  children  have  retired  for  the  night.  If 
such  is  the  state  of  religious  families  what  must  be  the 
state  of  those  which  are  irreligious?  In  multitudes  of 
families,  both  by  precept  and  example,  the  children  are 
trained  up  in  iniquity  ;  taught  by  their  parents  to  steal,  v- 
to  lie,  to  deceive;  nor  can  the  rod  of  correction  induce 
a  confession  or  revelation  of  their  clearly  ascertained 
transgressions.  Virtue  is  not  cherished  nor  protected 
in  them.  Parents  put  their  children  to  use  as  early  as  it  is  ^ 
possible,  and  their  discipline  mainly  respects  omissions 
of  duty  in  the  household  ;  moral  delinquencies  are 
passed  by  ;  and  that  discipline  owes  its  chief  efficiency 
to  excited  passion,  and  consequently  exists  in  the  extreme 
of  laxity  or  severity.  They  ofttimes  when  under  no  • 
restraint,  beat  their  children  unmercifully. 

As  to  direct  religious  instruction,  we  have  seen  that 
the  amount  communicated  in  families  is  small.     The 
Negroes  on  plantations  sometimes  appoint  one  of  their 
10* 


]  14  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

number,  commonly  the  old  woman  who  minds  the  child- 
ren during  the  day,  to  teach  them  to  say  their  prayers, 
repeat,  a  little  catechism  and  a  few  hymns,  every  evening. 
The  instances  are  however  not  ftequent,  and  it  is  the 
only  approximation  I  have  ever  known  to  systematic 
instruction  for  their  children,  adopted  by  the  Negroes 
themselves. 

But  how  much  religious  instruction  do  the  young 
Negroes  receive  from  their  Masters,  who  sustain  very 
much  the  relation  of  parents  to  them  ?  What  is  the 
number  of  planters  who  have  established  plantation 
schools?  In  other  words,  who  have  commenced  a  sys- 
tem of  regular  instruction  for  their  Negro  children; 
conducting  themselves  that  instruction  daily  or  weekly, 
or  engaging  the  services  of  members  of  their  own  fam- 
ilies, or  even  going  to  the  expense  of  employing  mis- 
sionaries for  the  purpose  ? 

Push  the  inquiry  still  further.  How  many  ministers 
assemble,  at  stated  seasons,  the  colored  children  of  their 
congregations  for  catechetical  instruction,  exhortation, 
and  prayer?  How  many  churches  have  established 
Sabbath  schools  at  convenient  stations  in  the  country, 
or  in  towns  and  villages,  for  colored  children  and  youth, 
and  do  maintain  them  from  year  to  year?  To  all  these 
questions  it  must  in  candor  be  replied  that  the  numbers 
are  small  compared  with  the  whole. 

Shall  we  speak  of  public  instruction  such  as  is  com- 
municated by  a  preached  Gospel?  Negro  children  do 
not  enjoy  the  advantages  of  a  preached  Gospel ;  for  the 
custom  is,  where  no  effort  is  made  to  alter  it,  for  the 
children  to  remain  at  home  on  the  Sabbath.  Multitudes 
never  having  been  taught  to  "  remember  the  Sabbath 
day  to  keep  it  holy,"  consider  it  in  the  light,  purely,,  of 


MORAL   AND    RELIGIOUS    CONDITION.  115 

a  holyday  ;  —  a  day  of  rest,  of  sports,  and  plays.  The 
distance  to  the  house  of  worship  is  frequently  consider- 
able, too  considerable  for  the  attendance  of  small  child- 
ren;  parents  do  not  like  the  trouble  of  children;  and, 
in  short,  should  their  children  accompany  them,  the 
services  being  conducted  for  the  most  part  for  the  special 
benefit  of  masters,  do  them  no  good,  being  above  not 
only  their  comprehension,  but  even  that  of  their  parents. 

Shall  we.  speak  of  access  to  the  Scriptures  ?  The 
statutes  of  our  respective  slave  States  foibid  all  know- 
ledge of  letters  to  the  Negroes;  and  where  the  statutes 
do  not  custom  does.  It  is  impossible  to  form  an  esti- 
mate of  the  number  of  Negroes  that  read.  My  belief 
is  that  the  proportion  would  be  expressed  by  an  almost 
inconceivable  fraction.  The  greatest  number  of  leaders 
is  found  in  and  about  towns  and  cities,  and  among  the 
free  Negro  population,  some  two  or  three  generations 
removed  from  servitude.  There  are  perhaps  in  all  the 
larger  cities  in  the  South,  schools  for  the  education  of 
colored  children,  supported  chiefly  by  the  free  Negroes, 
and  kept  generally  in  the  shade.  On  the  one  hand, 
therefore,  the  Negro  children  cannot  be  "hearers  of  the 
law,"  for  oral  instruction  is  but  sparingly  afforded  to  the 
mass  of  them;  and  on  the  other,  they  cannot  "search 
the  Scriptures,"  for  a  knowledge  of  letters  they  have 
not,  and  legally,  they  cannot  obtain. 

With  whom  is  the  young  Negro  associated?  With 
children  no  better  instructed  and  disciplined  than  himself, 
and  the  whole  subjected  to  the  pernicious  examples  of 
the  adults.  They  are  favored  with  no  association  cal- 
culated to  elevate  and  refine. 

Negroes,  especially  the  children,  are  exceedingly 
inattentive  to  the  preservation  of  their  clothing.     The 


I  16  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

habits,  in  the  particular  of  dress,  of  their  forefathers 
from  Africa  still  cleave  to  them,  especially  in  the  warmer 
seasons  of  the  year,  when  they  arc  left  to  themselves. 
This  very  improvidence  on  the  part  of  the  Negroes 
presents  an  increase  of  expenditure  on  the  part  of 
owners  for  clothing.  The  waste  is  great.  And  indeed, 
once  for  all,  I  will  here  say,  that  the  wastes  of  the  sys- 
tem are  so  great,  as  well  as  the  fluctuations  in  prices  of 
staple  articles  for  market,  that  it  is  difficult,  nay,  impos- 
sible, to  indulge  in  large  expenditures  on  plantations 
and  make  them  savingly  profitable. 

Their  general  w,ode  of  living  is  coarse  and  vulgar. 
v  Many  Negro  houses  are  small,  low  to  the  ground,  black- 
ened with  smoke,  often  with  dirt  floors,  and  the  furniture 
of  the  plainest  kind.  On  some  estates  the  houses  are 
framed,  weather-boarded,  neatly  white-washed,  and 
made  sufficiently  large  and  comfortable  in  every  respect. 
The  improvement  in  the  size,  material,  and  finish  of 
Negro  houses  is  extending.  Occasionally  they  may  be 
found  constructed  of  tabby  or  brick. 

A  room  is  partitioned  off  for  a  sleeping  appartment 
j  and  store-room,  though  houses  are  found  destitute  of 
this  convenience.  In  such  dwellings  piivacy  is  impos- 
sible; and  we  may  in  a  manner  say  that  families  live, 
sleep,  and  grow  up  together;  their  habits  and  manners 
being  coarse  and  rude.  Some  owners  make  additions 
to  the  houses  according  to  the  number  and  age  of  the 
children  of  families. 

Having  now  considered  the  circumstances  of  the 
Negro  during  his  childhood,  we  may  proceed  and  con- 
sider the  circumstances  of — 

The  Negro  at  Adult  age.  —  He  lives  in  a  house 
eimilar  to  the  one  in  which  he  passed  his  childhood  and 


MOBAL    AND    RELIGIOUS    CONDITION.  117 

youth.  He  has  the  necessary  and  annual  provision  made 
for  his  wants;  associates  with  fellow-servants  of  like 
character  to  his  own.  The  seeds  of  virtue  or  vice  sown 
in  his  youth,  now  blossom  and  bear  fruit.  He  marries 
and  settles  in  life,  his  children  grow  up  around  him  and 
tread  in  his  footsteps,  as  he  did  in  the  footsteps  of  his 
father  before  him. 

The  remarks  on  the  religious  instruction  of  children 
apply  with  equal  correctness  to  adults.  Stated  religious 
instruction  of  adults  on  plantations,  communicated  by 
masters,  ministers,  or  missionaries  employed  for  the 
purpose,  taking  the  slave  States  together,  is  not  of  fre- 
quent occurrence.  The  chief  privilege  enjoyed  by 
thousands  on  plantations  is  evening  prayers,  conducted 
by  themselves.  If  the  individuals  upon  whom  the  con- 
duct of  the  evening  meeting  devolves  are  able  to  read, 
a  chapter  in  the  Bible  is  read  ;  a  hymn  is  read  and  given 
out  and  sung;  followed  with  prayer.  If  they  cannot 
read,  then  a  brief  exhortation  in  place  of  the  Scriptuies 
founded,  it  may  be,  on  some  remembeied  passage,  then 
a  hymn  from  memory  and  prayer.  There  are  thousands 
also,  who,  although  freely  allowed  the  privilege,  do  not 
embrace  it,  either  from  want  of  inclination,  or  of  suita- 
ble persons  to  conduct  the  meetings.  It  is  matter  of 
thankfulness  that  the  owners  are  few  in  number,  indeed, 
who  forbid  religious  meetings  on  their  plantations,  held 
either  by  their  servants  themselves,  or  by  competent 
and  approved  white  instructors  or  ministers.  "  All  men 
have  not  faith."  I  have  never  known  servants  forbidden 
to  attend  the  worship  of  God  on  the  Sabbath  day,  except 
as  a  restraint  temporarily  laid,  for  some  flagrant  miscon- 
duct. 

On  special  occasions,  such  as  fast  days,  communion 


1  18  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

seasons,  and  protracted  meetings,  a  day  or  more  is 
allowed  servants  by  many  masters.  Throughout  the 
4  slave-holding  States  the  rest  of  the  Sabbath  is  secured 
to  the  Negroes,  and  on  this  day  they  have  extensive 
opportunities  of  attending  divine  worship,  in  town  and 
country.  But  it  is  well  known  to  those  who  have  atten- 
tively observed  the  habits  of  this  people,  that  large 
numbers  of  adults  remain  at  home  or  spend  the  day  in 
visiting  or  in  ways  still  more  exceptionable.  Various 
causes  conspire  to  produce  the  effect.  For  instance ; 
j  it  is  their  day  of  rest ;  the  distance  which  they  must 
walk  to  church  is  considerable;  the  accommodations  for 
seats,  in  certain  cases,  are  limited;  the  services  of  the 
sanctuary  are  too  elevated  for  them ;  they  are  not 
required  or  encouraged  to  go  ;  they  have  no  exalted 
ideas  of  the  importance  of  religion,  and  in  common  with 
all  men,  are  naturally  disinclined  to  it,  and  are  easily 
satisfied  with  excuses  for  the  neglect  of  it;  and  other 
causes  which  might  be  mentioned.  Many,  in  settlements 
that  are  and  that  are  not  supplied  with  Gospel  ministra- 
tions, live  and  die  without  an  adequate  knowledge  of  the 
way  of  salvation. 

Nor  can  the  adult  Negro  acquaint  himself  with  duty 
and  the  way  of  salvation  through  the  reading  of  the 
Scriptures,  any  more  than  can  the  child.  Of  those 
that  do  read,  but  few  read  well  enough  for  the  edifica- 
tion of  the  hearers.     Not  all  the  colored  preachers  read. 

Two  other  circumstances  which  have  considerable 
bearing  on  the  moral  and  religious  character  of  the 
Negroes  deserve  attention.  The  first  is  that  the  mar- 
-  riage  state  is  not  protected  by  law.  Whatever  of  pro- 
tection it  enjoys  is  to  be  attributed  to  custom,  to  the 
conscientious  efforts  of  owners,  and  the  discipline  and 


MORAL    AND    RELIGIOUS    CONDITION.  119 

doctrines  of  the  churches  ;  and  also  the  correct  principle 
and  virtue  of  the  contracting  parties.  But  the  relation 
is  liable  to  disruption  in  a  variety  of  forms,  for  some  of 
which  there  is  no  remedy.  The  second  is  that  the  gov- 
ernment to  which  they  are  subjected  is  too  much  physi-  »' 
cal  in  its  nature.  To  discard  an  appeal  to  the  principle 
of  fear — the  fear  of  punishment  of  the  person  of  the 
transgressor  in  some  form  or  other,  would  be  running 
contrary  to  all  governments  in  existence,  both  human 
and  divine.  While  the  necessity  is  admitted,  yet  the 
appeal  should  be  made  as  seldom  as  possible  and  in  the 
mildest  form  consistent  with  the  due  support  of  authority 
and  the  reformation  of  the  transgressor.  Man  has  a 
spiritual  as  well  as  an  animal  nature,  and  corrective 
influences,  should  be  brought  to  bear  upon  that  directly 
and  in  the  first  instance,  as  soon  as  he  is  able  to  discern 
between  good  and  evil. 

Such  then  are  the  circumstances  of  the  slave  popula- 
tion, which  have  an  unfavorable  influence  upon  their 
moral  and  religious  condition.  Those  circumstances 
only  have  been  referred  to  which  prominently  assist  us 
in  our  inquiry.  In  conclusion  it  may  be  added  that  ser- 
vants have  neither  intellectual  nor  moral  intercourse  with 
their  masters  generally,  sufficient  to  redeem  them  from 
the  adverse  influence  of  the  circumstances  alluded  to; 
for  the  two  classes  are  distinct  in  their  association,  and 
it  cannot  well  be  otherwise.  Nor  have  servants  any  re- 
deeming intercourse  with  any  other  persons.  On  the 
contrary  in  certain  situations  there  is  intercourse  had 
with  them,  and  many  temptations  laid  before  them  against 
which  they  have  little  or  no  defence,  and  the  effect  is 
deplorable. 


120  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

2.   The  circumstances  of  the  free  Negro  population . 

The  free  Negro  population  is  about  equally  divided 
between  the  free  and  ihe  slave  states  ;  the  balance  may 
be  somewhat  in  favor  of  the  slave  states. 

Their  locations  are  chiefly  in  cities,  towns  and  villa- 
ges; they  are  but  thinly  scattered  throughout  the  coun- 
try. Unless  diverted  by  some  uncontrolable  circumstance 
ihey  invariably  find  their  way  into  cities,  partly  because 
they  there  find  most  society  of  their  own  color,  and 
partly  because  they  make  out  to  live  at  less  expense  of 
labor  :  have  the  means  and  opportunities  of  vicious  in- 
dulgence more  at  hand,  with  less  danger  of  deteclion, 
and  in  every  respect  are  under  less  supervision  and  res- 
traint. 

Their  station  in  society  as  well  as  their  condition,  is 
one  of  inferiority.  Their  freedom  consists  mainly,  in 
deliverance  fiom  compulsory  labor.  The  real  estate 
owned  by  them  takir.g  the  whole  population,  is  very 
trifling:  their  personal  property  is  something  greater-; 
but  as  a  class  they  are  poor. 

Here  and  there  one  may  be  found  cultivating  his  own 
land  for  a  support,  but  the  mass,  are  hired  servants  :  — 
waiters  in  private  and  public  houses,  stewards  and  cooks 
and  common  hands  on  board  steam  boats,  and  merchant 
vessels:  some  few  on  board  men  of  war:  mechanics, 
tradesmen:  shop  keepers,  porters,  draymen:  hour  and 
day  laborers  :  "  hewers  of  wood  and  drawers  of  water." 
Multitudes  have  no  visible  means  of  living:  no  support 
but  that  of  vice. 

They  usually  occupy  some  particular  quarter  of  the 
town,  abandoned  to  them,  with  the  exception  of  certain 
poor  and  degraded  while  families  and  shop  keepers. 
The  houses  which  they  occupy  are  built  cheaply  for  tha 


MORAL    AND    RELIGIOUS    CONDITION.  121 

poorer  class  of  renters  ;  and  when  of  sufficient  size,  will 
sometimes  accommodate  from  two  to  six  families.  On 
a  personal  inspection  of  the  entire  Negro  quarters  of 
one  of  the  chief  towns  in  the  Northern  states,  I  found 
white  families  mixed  in  with  the  black,  a  most  motly  as- 
semblage :  whole  families,  sometimes  taking  in  boarders, 
lodged  in  one  room,  without  partitions  or  screens.  Their 
furniture  coarse  and  scanty,  and  so  was  their  every  day 
clothing  in  which  I  found  them.  There  were  no  gardens 
cultivated,  where  ground  was  accessible.  There  were 
no  visible  comforts  :  all  things  wore  the  appearance  of 
poverty,  improvidence,  idleness,  drunkenness  and  debau- 
chery. They  seemed  to  live,  literally,  "  from  hand  to 
mouth ;  "  and  to  work  only  in  obedience  to  stern  neces- 
sity. There  were  a  few,  and  but  a  few,  creditable  ex- 
ceptions. 

The  conveniences  and  comforts  to  be  found  in  their 
dwellings,  the  bountifulness  of  their  diet  and  clothing, 
the  number  of  friends  which  they  have,  or  can  command 
in  seasons  of  sickness  and  suffering,  all  depend  upon  their 
own  industry  and  uprightness  of  character.  That  char- 
acter being  generally  bad,  their  physical  condition  is 
bad  also.  This  is  the  testimony  of  all  who  have  made 
observations  on  the  condition  of  the  (ree  Negroes 
in  the  free  states.  Their  physical  condition  in  the  slave 
states,  on  the  whole,  is  decidedly  in  advance  of  what  it  is 
in  \hefree  states.  There  are  more  free  colored  families 
in  the  slave  than  in  the  free  states  :  in  the  latter  the  young 
cannot  marry,  the  support  of  a  family,  especially  through 
the  rigors  of  winter  being  difficult ;  and  consequently, 
numbers  of  youth,  abandon  themselves  to  profligacy. 

Their  advantages  for  education,  and  consequently  ac- 
cess to  the  written  word  oj  God,  are  more  limited  in  the 
11 


122  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

slave  than  in  the  free  states,  on  account  of  the  existence 
of  laws  against  the  education  of  colored  persons;  but 
notwithstanding,  in  the  slave  states  the  free  Negroes,  do 
have  schools  for  their  children,  or  some  private  instruc- 
tion, and  it  would  be  difficult  to  decide  whether  as  many 
of  them  do  not  learn  to  read  as  in  the  free  states.  The 
number  of  writers  is  less. 

In  the  free  states  schools  are  established  in  the  cities, 
6iipported  chiefly  as  free  schools,  for  the  education  of 
Negro  children :  in  villages,  provision  is  also  made  for 
them ;  and  their  employers  teach  them  A  few  pass 
through  College;  the  professions  opened  to  them  are 
Medicine  and  Divinity.  The  majority  are  ignorant  of 
letters. 

Houses  of  public  worship  are  erected  in  the  chief  towns 
in  the  free  and  slave  States,  where  they  may  have  access 
to  a  preached  Gospel:  in  the  free  States  for  the  use  of  the 
free  Negroes  —  in  the  slave  States  for  the  use  of  free  Ne- 
groes and  slaves.  The  officiating  ministers  either  white 
or  colored.  Negroes  seldom  if  ever,  worship  in  the  white 
churches  of  the  free  States,  in  the  cities;  for  example, 
in  Boston,  Providence,  New  York,  Philadelphia,  etc. 
They  are  not  expected  to  do  so;  neither  is  it  thought 
desirable  by  the  people.  Consequently  their  accommo- 
dations are  poor  and  scanty.  In  the  Southern  churches 
multitudes  do;  and  the  free  colored  population  frequently 
prefer  it  to  worshiping  in  the  colored  churches.  In  like 
manner  there  are  Sabbath  schools  for  the  Negro  children 
and  youth,  in  the  free  States,  and  in  a  number  of  places 
in  the  slave  States.  But  the  free  Negroes  of  the  United 
States  do  not  possess  houses  of  worship,  nor  ministers  of 
the  Gospel,  nor  Sunday  schools,  in  sufficient  number  for 
their  accommodation.     They  are  left  in  sad  destitution  of 


MO  HAL  AND  RELIGIOUS  CONDITION.  123 

the  means  of  grace.  Children  grow  up,  and  adults  live, 
estranged  from  the  house  of  God  —  the  Sabbath  is  vvitlv 
them  a  day  of  idleness  —  of  vain  and  wicked  pastime. 

The  amount  of  family  government  and  instruction  is 
limited;  they  associate  with  their  own  color  or  with 
degraded  whites ;  and  as  to  prospects  of  advancement  in 
society,  they  may  accumulate  wealth,  there  is  no  other 
distinction,  except  that  of  influence  among  themselves, 
arising  from  skill  and  intelligence  and  zealous  devotion 
in  the  professions  of  medicine  and  divinity.  They  can 
never  rise  above  their  caste. 

Briefly  as  we  have  adverted  to  the  circumstances  of 
the  free  Negro  population,  it  must  be  apparent  that  those 
circumstances  exert  an  unfavorable  influence  upon  tha 
deveiopement  of  good  moral  and  religious  eharacter. 


12&  RELIGIOUS  INSTRUCTION  OP  THE  NEGROES. 


CHAPTER    UK 


Moral  and  Religious  Condition  of  the  Negroes  in  the  United  States. 

We  have  refered  to  the  disadvantages  under  which 
we  labor  for  prosecuting  our  inquiry,  and  also,  to  the 
circumstances  in  which  we  find  our  Negro  population. 
These  preparatory  steps  being  taken,  we  may  now  come 
intelligently,  and  with  less  surprise  at  the  results,  to  a, 
consideration  of  their  actual  moral  and  religious  condition. 

As  to  moral  and  religious  character,  the  Negroes  are 
naturally  what  all  other  men  are.  No  attempt,  there- 
fore, will  be  made  either  to  show  that  they  are  more 
depraved  than  another  people  would  be  in  like  circum- 
stances, or  to  show  that  they  are  the  most  degraded  of 
all  people  on  the  earth.  To  attempt  the  establishment 
of  one  or  both  these  positions  would  argue  contempt  of 
the  truth.  It  is  my  wish  to  present  the  truth  on  the 
subject,  derived  from  observation  and  other  sources; 
believing  that  nothing  more,  aadaothing  less,. is  required 
by  the  importance  of  it. 


MORAL  AND  RELIGIOUS  CONDITION.  125 

1.   TJie  Moral  and   Religious    Condition  of  the  Slave 
Negro  Population. 

Ignorance  of  the  doctrines  and  duties  of  Christianity    v 
is  prevalent  among  the  Negroes. 

Their  notions  of  the  Supreme  Being;  of  the  character 
and  offices  of  Christ  and  of  the  Holy  Ghost ;  of  a  future 
state;  and  of  what  constitutes  holiness  of  life,  are  indefi- 
nite and  confused.  Some  brought  up  in  a  Christian  land, 
and  in  the  vicinity  of  the  house  of  God,  have  heard 
of  Jesus  Christ;  but  who  he  is,  and  what  he  has  done 
for  a  ruined  world,  they  cannot  tell.  The  Mohammedan 
Africans  remaining  of  the  old  stock  of  importations, 
although  accustomed  to  hear  the  Gospel  preached,  have 
been  known  to  accommodate  Christianity  to  Mohamme- 
danism. "  God,"  say  they,  "  is  Allah,  and  Jesus  Christ 
is  Mohammed — the  religion  is  the  same,  but  different 
countries  have  different  names." 

The  number  of  professors  of  religion,  in  proportion  to 
the  whole,  is  not  large,  that  can  present  a  correct  view 
of  the  plan  of  salvation;  although  in  many  instances 
where  they  fail  to  do  so,  it  is  but  just  to  observe,  that 
their  knowledge  is  greater  than  one  not  familiarly  ac- 
quainted with  them  would  conceive  it  to  be.  It  exceeds 
their  power  of  expression  ;  since  from  the  want  of  edu- 
cation and  practice,  they  are  unable  to  state  accurately 
and  readily  their  own  views  and  feelings. 

True  religion  they  are  inclined  to  place  in  prof es  si  on,  i 
in  forms  and  ordinances,  and  in  excited  states  of  feeling. 
And  true  conversion,  in  dreams,  visions,  trances,  voices  — 
all  bearing  a  perfect  or  striking  resemblance  to  some 
form  or  type  which  has  been  handed  down  for  generations, 
or  which  has  been  originated  in  the  wild  fancy  of  some 
11* 


$26:  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

religious  teacher  among  them.  These  dreams  and  visions 
they  will  offer  to  church-sessions,  as  evidences  of  con- 
version, if  encouraged  so  to  do,  or  if  their  better  instruc- 
tion be  neglected.  Sometimes  principles  of  conduct  are 
adopted  by  church  members  at  so  much  variance  with 
the  Gospel  that  the  "  grace  of  God  is  turned  into  lasciv- 
iousness."  For  example,  members  of  the  same  church 
are  sacredly  bound  by  their  religion  not  to  leveal  each 
others  sins,  for  that  would  be  backbiting  and  injuring 
the  brotherhood.  And  again,  that  which  would  be  an 
abominable  sin,  committed  by  a  church  member  with  a 
worldly  person,  becomes  no  sin  at  all  if  committed  with 
another  church  member.  The  brethren  must  "  bear  one 
another's  burdens  and  so  fulfil  the  law  of  Christ." 

All  the  various  perversions  of  the  Gospel  are  to  be 
met  witl),  and  more  than  probable,  pushed  to  extremes. 
Antinomianism  is  not  uncommon,  and  at  times,  in  its 
worst  forms.  "  Christ,"  is  made  "  the  minister  of  sin  " 
—  the  christian  is  safe,  do  what  he  may. 

To  know  the  extent  of  their  ignorance  even  where 
they  have  been  accustomed  to  the  sound  of  the  Gospel 
in  white  churches,  a  man  should  make  investigation  for 
himself — the  result  wHl  frequently  surprise  and  fill  him 
with  grief.  They  scarcely  feel  shame  for  their  ignorance 
on  the  subject  of  religion,  although  they  may  have  had 
abundant  opportunity  of  becoming  wiser.  Ignorance, 
they  seem  to  feel,  is  their  lot;  and  that  feeling  is  inti- 
mately associated  with  another,  every  way  congenial  to 
the  natural  man,  namely,  a  feeling  of  irresponsibility — • 
ignorance  is  a  cloak  and  excuse  for  crime.  Some  white 
ministers  and  teachers,  in  their  simplicity,  beholding 
their  attention  to  the  preaching  of  the  Gospel,  adapted 
to  their  comprehension,  and  hearing  the  expressions  of 


MORA.L    AND    RELIGIOUS    CONDITION.  127' 

their  thankfulness  for  the  pains  taken  for  their  instruc- 
tion, come  to  the  conclusion  that  they  are  an  unsophis- 
ticated race;  that  they  form  one  of  the  easiest  and 
pleasantest  fields  of  labor  in  the  world  ;  and  that  they  are 
a  people  "made ready,  prepared  for  the  Lord;" — nothing 
more  being  necessary  than  to  carry  them  the  Gospel 
and  converts  will  be  multiplied  as  drops  of  morning  dew, 
yea,  a  nation  will  be  born  in  a  day. 

Experiment  shortly  dissipates  these  visions,  and  well 
is  it  if  the  sober  reality  does  not  frighten  the  laborer 
away  in  disgust  and  disappointment,  He  who  carries 
the  Gospel  to  them  encounters  depravity,  intrenched  in 
ignorance,  both  real  and  pretended.  He  beholds  the 
Scripture  fulfilled,  "having  the  understanding  darkened, 
being  alienated  from  the  life  of  God  through  the  igno- 
rance that  is  in  them,  because  of  the  hardness  of  their 
hearts."  —  Eph.  4,  17  — 19.  He  discovers  deism,  skep- 
ticism, universalism.  As  already  slated,  the  various 
perversions  of  the  Gospel,  and  all  the  strong  objections 
against  the  truth  of  God  ;  objections  which  he  may 
perhaps  have  considered  peculiar  only  to  the  cultivated 
minds,  the  ripe  scholarship  and  profound  intelligence,  of 
critics  and  ■philosophers  !  Extremes  here  meet  on  the 
natural  and  common  ground  of  a  darkened  understanding 
and  a  hardened  heart.  He  is  convinced  that  there  is  "a 
spirit  which  ruleth  in  the  hearts  of  the  children  of  diso- 
bedience." "They  are  wise  to  do  evil ;  but  to  do  good 
they  have  no  knowledge." 

Intimately  connected   with  their  ignorance,  is   their  v 
superstition. 

They  believe  in  second-sight,  in  apparitions,  charms,  -V 
witchcraft,  and  in  akind  of  irresistible  Satanic  influence. 
The  superstitions  brought  from  Africa  have  not  been 


129        RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

wholly  laid  aside.  Ignorance  and  superstition  render 
them  easy  dupes  to  their  teachers,  doctors,  prophets, 
conjurers;  to  artful  and  designing  men.  When  fairly 
committed  to  such  leaders,  they  may  be  brought  to  the 
commission  of  almost  an}'  crime.  Facts  in  their  history 
prove  this.  On  certain  occasions  they  have  been  made 
to  believe  that  while  they  carried  about  their  persons 
some  charm  with  which  they  had  been  furnished,  they 
J  were  invulnerable.  They  have,  on  certain  other  occa- 
J  sions,  been  made  to  believe  that  they  were  under  a  pro- 
tection that  rendered  them  invincible.  That  they  might 
go  any  where  and  do  any  thing  they  pleased,  and  it 
would  be  impossible  for  them  to  be  discovered  or  known  ; 
in  fine,  to  will  was  to  do  —  safely,  successfully.  They 
have  been  known  to  be  so  "perfectly  and  fearfully  under 
the  influence  of  some  leader  or  conjurer  or  minister, 
that  they  have  not  dared  to  disobey  him  in  the  least  par- 
ticular ;  nar  to  disclose  their  own  intended  or  perpetrat- 
ed crimes,  in  view  of  inevitable  death  itself;  notwith- 
standing all  other  influences  brought  to  bear  upon  them. 
Their  superstition  is  made  gain  of  by  the  conjurers  and 
others  like  them.  They  are  not  only  imposed  and 
practiced  upon  to  their  hurt,  by  these  more  prominent 
characters,  but  by  each  other  more  privately,  by  "  trick- 
ing," as  it  is  called,  for  the  gratification  of  revenge,  or 
of  lust,  or  of  covelousness.  A  plain  and  faithful  presen- 
tation of  the  Gospel,  usually  weakens  if  not  destroys 
these  superstitions. 

Their  sense  of  obligation  to  improve  religious  pri- 
vileges is  seriously  defective. 

Necessarily  so,  both  with  the  church  and  the  world, 
because  they  have  never  enjoyed  to  any  great  extent, 
early  religious  training.     It  is  a  matter  depending  pretty 


MORAL    AND    RELIGIOUS    CONDITION.  129 

much  upon  the  contingencies  of  the  day  or  the  hour 
whether  they  attend  the  house  of  God  on  the  Sabbath 
or  the  meeting  for  prayer  on  the  plantation.  One  of  the 
first  efforts  of  the  Minister  or  Missionary  should  be  to 
create  a  sense  of  obligation  in  respect  to  this  very  thing  : 
to  enlighten  their  consciences,  and  bring  them  to  feel 
that  they  are  responsible  for  the  due  improvement  of  their 
privileges  ;  and  that  the  members  of  the  church  should 
be  foremost  in  meeting  that  responsibility.  They  will 
now  and  then  excuse  their  remissness,  by  pleading  that 
their  leisure  is  needed  for  rest :  or  that  they  have  no 
time  :  that  it  is  hard  for  them  to  serve  their  earthly  and 
heavenly  master  too.  It  is  but  an  excuse,  for  the  Ne- 
groes in  the  South,  in  general,  fall  short  at  the  least  one 
third  of  what  free  white  laborers  perform.  Yet  as 
power  may  be,  and  sometimes  is  abused,  we  should  look 
well  to  it,  that  by  our  exactions  and  treatment,  we  may 
not  prevent  our  people  from  enteringin  to  the  kingdom 
of  heaven. 

They  have  but  a  poor  standard  of  moral  character, 
and  are  indifferent  to  the  general  corruption  of  man- 
ners that  prevails  around  them. 

"Which  is  a  strong  evidence  of  their  moral  degradation: 
for  a  public  sentiment  in  respect  to  various  vices  and 
improper  customs,  pervades  with  considerable  force  all 
societies  advanced  in  some  good  degree  in  piety  and 
virtue. 

The  standard  of  moral  character  is  much  higher  among 
the  members  of  the  church,  than  among  those  who  are 
not,  but  it  is  not  by  any  means,  what  it  might  and  ought 
to  be.  They  say  and  do  and  tolerate  what  is  plain  evi- 
dence that  their  standard  is  low.  To  aspire  to  or  hope 
for  as  elevated  a  morality  as  obtains  among  the  whites 


130  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

they  think,  can  neither  be  expected,  nor  required  of  them. 
vWith  the  people  of  the  world  there  is  scarcely  any 
standard  of  moral  character,  strictly  speaking-,  at  all. 
They  seem  to  feel  that  they  have  very  little  to  gain  or 
lose  either  way  they  turn. 

They  take  little  interest  in  the  moral  improvement  of 
their  own  color.  They  live  not  together  as  communi- 
ties having  common  ties  and  interests  which  would 
prompt  them  to  promote  the  public  piety  and  virtue,  but 
very  much  as  independent  individuals  and  families. 
Such  a  thing  as  their  uniting  to  suppress  any  particular 
vice,  or  to  promote  any  good  object,  has  not  been  known 
among  them,  if  we  except  a  few  Temperance  societies 
formed  of  late  years.  They  regard  not  the  evil  influ- 
ence which  they  may  exert  over  their  neighbor,  nor  the 
injury  which  they  may  do  him  in  his  character,  in  his 
family,  or  property,  if  their  lust  or  malice  or  avarice  be 
gratified. 

They  follow  their  own  inclinations  and  interests,  hav- 
ing respect  to  consequences  mainly,  as  ihey  may  bring 
them  into  collision  with  the  laws  and  regulations  of  the 
plantation  or  household.  Should  they  escape  the  mas- 
ter, the  difficulties  with  their  own  color  will  be  easily 
adjusted,  if  cared  for  at  all. 

But  the  Negroes  are  scrupulous  on  one  point;  they 
make  common  cause,  as  servants,  in  concealing  their 
faults  from  their  owners.  Inquiry  elicits  no  information ; 
no  one  feels  at  liberty  to  disclose  the  transgressor;  all 
are  profoundly  ignorant ;  the  matter  assumes  the  sacred- 
ness  of  a  "professional  secret:"  for  they  remember 
that  they  may  hereafter  require  the  same  concealment 
of  their  own  transgressions  from  their  fellow  servants, 
and  if  they  tell  upon  them  now,  they  may  have  the  like 


MORAL    AND    RELIGIOUS    CONDITION.  131 

favor  returned  them  ;  besides,  in  the  meanwhile,  having 
their  names  cast  out  as  evil  from  among  their  brethren, 
and  being  subjected  to  scorn,  and  perhaps  personal  vio- 
lence or  pecuniary  injury. 

The  frequency  of  church  discipline  and  the  character  ,/ 
of  the  crimes  requiring"  it,  cast  light  upon  their  moral 
and  religious  condition. 

The  discipline  of  colored  members  is  involved,  tedious,  „, 
vexatious  and  disgusting.  Many  cases  worthy  of  disci- 
pline never  appear  for  it,  because,  at  one  time,  they  are 
secretly  hushed  up,  and  at  another,  testimony  cannot  be 
procured,  as  they  avoid,  if  it  be  possible,  becoming 
accusers  or  witnesses.  Excommunications,  however, 
and  suspensions  are  of  perpetual  occurrence,  for  crimes 
shocking  in  character,  and  of  themselves  sufficient  to 
show  the  genera]  state  of  morals ;  such  for  example  as 
adultery,  fornication,  theft,  lying,  drunkenness,  quarrel-  «/ 
ing,  and  fighting.  The  first  three  are  their  most  com- 
mon vices.  Out-breaking  sins  only  are  taken  in  hand. 
Their  bitterness,  wrath,  clamor,  evil-speaking,  and  pro- 
fanity are  seldom  noticed,  and  for  the  reason  that  all 
passes  away  with  the  breath,  and  no  man  has  his  family 
invaded,  his  property  consumed,  or  his  bones  broken. 

I  have  heard  the  observation  made  by  men  whose 
standing  and  office  in  the  churches  afforded  them  abun- 
dant opportunity  for  observation,  that  the  more  they  have 
had  to  do  with  colored  members,  the  less  confidence 
they  have  been  compelled  to  place  in  then  Christian 
profession.  A  great  many  whites  are  very  incredulous 
on  the  point;  indeed,  the  Negroes  themselves  do  not 
place  a  great  deal  of  confidence  in  each  other's  Chris- 
tian character,  and  they  should  be  good  judges,  for  they 
have  a  more  intimate  acquaintance  with  one  another  than 


132  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

the  whiles  possibly  can  have.  Yet  when  we  consider 
that  the  Negroes  are  brought  up  in  ignorance  of  religion 
in  multitudes  of  instances ;  subjected  ofttimes  to  the 
incompetent  teachings  of  men  of  theirfown  color ;  the 
preaching  and  instruction  in  white  churches  above  their 
comprehension  ;  no  access  directly  to  the  word  of  life  ; 
surrounded  with  depraved  society ;  subjected  to  mani- 
fold temptations ;  destitute  to  a  considerable  extent  of 
encouragement  in  ways  of  righteousness ;  and  a  life  of 
active  employment,  I  apprehend  that  our  surprise  will 
be,  not  that  there  are  so  many  spurious  conversions  and 
so  many  defections,  but  that  there  are  so  few ;  and  more- 
over, that  in  judging  their  Christian  character,  charity 
demands  that  we  should  consider  their  condition  and 
circumstances  and  make  very  great  allowances.  Hence 
considering  their  condition  and  circumstances,  and  com- 
paring them  with  the  more  improved  and  favored  class 
of  write  members,  I  could  not  say  that  the  amount  and 
degree  of  piety  were  remarkably  in  favor  of  the  one 
over  the  other.  I  have  seen  the  Scriptures  abundantly 
fulfilled  amongst  the  Negroes  —  "hath  not  God  chosen 
the  poor  of  this  world  rich  in  faith  and  heirs  of  the 
kingdom,  which  he  hath  promised  to  them  that  love 
him."  —  la.  2,  5. 

But  a  brief  view  of  the  prevailing  vices  of  the  Ne- 
groes will  best  reveal  their  moral  and  religious  condition. 

Violations  of  the  marriage  contract. 

The  divine  institution  of  marriage  depends  for  its 
perpetuity,  sacredness,  and  value,  largely  upon  the  pro- 
tection given  it  by  the  law  of  the  land.  Negro  marriages 
are  neither  recognized  nor  protected  by  law.  The 
Negroes  receive  no  instruction  on  the  nature,  sacredness, 
and  perpetuity  of  the  institution ;  at  any  rate  they  are 


MORAL    AND    RELKJIOUS   -CONDITION.  133 

far  from  being  duly  impressed  with  these  things.  They 
are  not  required  to  be  married  in  any  particular  foim, 
nor  by  any  particular  persons.  Their  ceremonies  are 
performed  by  their  own  watchmen  or  teachers,  by  some 
white  minister,  or  as  it  frequently  happens,  not  at  all  ; 
the  consent  of  owners  and  of  the  parties  immediately 
interested,  and  a  public  acknowledgment  of  each  other, 
being  deemed  sufficient. 

There  is  no  special  disgrace  nor  punishment  visited 
upon  those  who  criminally  violate  their  marriage  vows,  v 
except  what  may  be  inflicted  by  owners,  or,  if  the  parties 
be  members,  by  the   church  in  the  way  of  suspension 
and  excommunication. 

Families  are  and  may  be  divided  for  improper  conduct 
on  the  part  of  either  husband  or  wife,  or  by  necessity, 
as  in  cases  of  the  death  of  owners,  division  of  estates, 
debt,  sale,  or  removals,  for  they  are  subject  to  all  the 
changes  and  vicissitudes  of  property.  Such  divisions 
are,  however,  carefully  guarded  against  and  prevented, 
as  far  as  possible,  by  owners,  on  the  score  of  interest, 
as  well  as  of  religion  and  humanity. 

Hence,  as  may  well  be  imagined,  the  marriage  relation 
loses  much  of  the  sacredness  and  perpetuity  of  its  ^ 
character.  It  is  a  contract  of  convenience,  profit,  or 
pleasure,  that  may  be  entered  into  and  dissolved  at  the 
will  of  the  parties,  and  that  without  heinous  sin,  or  the 
injury  of  the  property  or  interests  of  any  one.  That 
which  they  possess  in  common  is  speedily  divided,  and 
the  support  of  the  wife  and  children  falls  not  upon  the  v 
husband,  but  upon  the  master.  Protracted  sickness, 
want  of  industrious  habits,  of  congeniality  of  disposition, 
or  disparity  of  age,  are  sufficient  grounds  for  a  separa- 
tion. While  there  are  creditable  instances  of  conjugal 
12 


134  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

fidelity  for  a  long  series  of  years,  and  until  death  ;  yet 
infidelity  in  the  marriage  relation  and  dissolution  of 
marriage  ties  are  not  uncommon. 

On  account  of  the  changes,  interruptions  and  interfe- 
rences in  families,  there  are  quarrelings  and  fightings, 
and  a  considerable  item  in  the  management  of  plantations 
is  the  settlement  of  family  troubles.  Some  owners 
become  disgusted  and  wearied  out,  and  finally  leave 
their  people  to  their  own  way ;  while  others  cease  from 
the  strife  ere  it  be  meddled  with,  and  give  it  as  an  opin- 
ion that  the  less  the  interference  on  the  part  of  the 
master  the  better.  A  few  conscientious  masters  per- 
severe in  attempts  at  reformation,  and  with  some  good 
degree  of  success. 

Polygamy  is  practised  both  secretly  and  openly;  in 
some  sections  where  the  people  have  been  well  instructed 
it  is  scarcely  known  ;  in  others,  the  crime  has  diminished 
and  is  diminishing;  it  is  to  be  hoped  universally  so.  It 
is  a  crime  which  among  all  people  and  under  all  circum- 
stances, carries,  in  its  perpetration,  vast  inconveniences 
and  endless  divisions  and  troubles  :  and  they  are  felt  by 
the  Negroes  as  well  as  by  others,  and  operate  as  a  great 
preventive.  Polygamy  is  also  discountenanced  and 
checked  by  the  majority  of  owners,  and  by  the  churches 
of  all  denominations. 

Un cleanness.  —  The  sin  may  be  considered  universal. 
The  declaration  will  be  sufficient  for  those  who  have  any 
acquaintance  with  this  people  in  the  slave-holding  States 
or  in  the  free  States  ;  indeed,  with  the  ignorant  laboring 
classes  of  people  wherever  they  may  be  found.  It  is 
not  my  object  to  institute  comparison*,  if  it  were,  I  could 
point  to  many  tongues  and  people,  in  civilized  govern- 
ments, upon  the  same  level  of  depravity  with  the  Negroes. 


MORAL   AND    RELIGIOUS    CONDITION.  135 

The  sin  is  not  viewed  by  them  as  by  those  of  higher 
intelligence  and  virtue,  so  that  they  do  not  consider 
character  as  lost  by  it,  nor  personal  degradation  as  neces- 
sarily connected  with  it.  A  view  which,  however  it 
may  spring  from  vitiated  principle,  preserves  the  guilty 
from  entire  prostration. 

Intimately  connected  with  this  view  is  the  crime  of 
Infanticide:  —  a  crime  restrained  in  good  measure  by 
the  provision  made  for  the  support  of  the  child  on  the 
part  of  the  owner,  by  the  punishment  in  case  of  detec- 
tion, and  by  the  moral  degradation  of  the  people  that 
takes  away  the  disgrace  of  bastardy. 

Theft. — They  are  proverbially  thieves.  They  bear 
this  character  in  Africa;  they  have  borne  it  in  all  coun- 
tries whither  they  have  been  carried;  it  has  been  the 
character  of  slaves  in  all  ages,  whatever  their  nation  or 
color.  They  steal  from  each  other;  from  their  masters 
from  any  body.  Cows,  sheep,  hogs,  poultry,  clothing; 
yea,  nothing  goes  amiss  to  which  they  take  a  fancy; 
while  corn,  rice,  cotton,  or  the  staple  productions,  what- 
ever they  may  be,  are  standing  temptations,  provided  a 
market  be  at  hand,  and  they  can  sell  or  barter  them  with 
impunity.  Locks,  bolts,  and  bars  secure  articles  desir- 
able to  them,  from  the  dwelling  of  the  master  to  that  of 
the  servant,  and  the  keys,  must  always  be  carried. 

Falsehood.  —  Their  veracity  is  nominal.  Duplicity 
is  one  of  the  most  prominent  traits  in  their  character, 
practiced  between  themselves,  but  more  especially  tow- 
ards their  masters  and  managers.  Their  frequent 
cases  of  feigned  sickness  are  vexatious.  "When  criminal 
acts  are  under  investigation,  the  sober,  strenuous  false- 
hood, sometimes  the  direct  and  awful  appeal  to  God,  of 
the  transgressor,  averts  the  suspicion,  and  by  his  own 


136  RELIGIOUS  INSTRUCTION  OP  THE  NEGROES. 

tact  or  collusion,  with  others*  perhaps,  fixes  the  guilt 
upon  some  innocent  person.  The  number,  the  variety 
and  ingenuity  of  falsehoods  that  can  be  told  by  them  in 
a  few  brief  moments,  is  most  astonishing.  "Where 
opportunity  is  given  they  will  practice  imposition.  Ser- 
vants, however,  who  will  neither  steal  nor  lie,  may  be 
found,  and  in  no  inconsiderable  numbers. 

Quarreling  and  Fighting.  —  The  Negroes  are  settled 
in  some  quarter  of  the  plantation,  in  houses  near  each 
other,  built  in  lows,  foiming  a  street.  The  custom  is  to 
give  each  family  a  house  of  its  own.  The  houses  some- 
times have  a  partition  in  the  middle  and  accommodate  a 
family  in  each  end.  These  are  called  double-houses. 
Living  so  near  each  other,  and  every  day  working 
together,  causes  of  difference  must  necessarily  arise. 
Families  grow  jealous  and  envious  of  their  neighbors ; 
some  essay  to  be  leading  families ;  they  overhear  con- 
versations and  domestic  disagreements ;  become  privy 
to  improper  conduct;  they  depredate  upon  each  other; 
a  fruitful  source  of  tumult  is  the  pilfering  and  quarreling 
of  children  which  involve  their  parents.  The  women 
quarrel  more  than  the  men,  and  fight  oftener.  Where 
no  decisive  measures  are  taken  to  suppress  these  prac- 
tices, plantations  sometimes  become  intolerable,  might 
gives  right ;  the  strong  oppress  the  weak.  Every  master 
or  manager  has  the  evil  under  his  own  control. 

They  come  to  open  breaches  too,  with  theii  neighbors 
on  adjoining  plantations,  or  lots,  if  they  live  in  towns. 
The  Sabbath  is  considered  a  very  suitable  day  for  the 
settlement  of  their  difficulties.  However,  with  truth  it 
may  be  said,  there  are  fewer  persona]  injuries,  and 
manslaughters,  and  murders  among  the  Negroes  in  the 
South,  than  among  the  same  amount  of  population  in 
any  part  of  the  United  States  ;  or,  perhaps,  in  the  world. 


MORAL    AND    RELIGIOUS    CONDITION.  137 

Insensibility  of  Heart.  —  An  ignorant  and  degraded 
people  are  not  wont  to  exhibit  much  of  the  milk  of 
human  kindness. 

Unless  the  Negroes  are  carefully  watched  and  made 
accountable  for  power  lodged  in  their  hands,  it  will  be 
abused.  Parents  will  beat  their  children,  husbands  their 
wives,  master-mechanics  their  apprentices,  and  drivers 
the  people.  Tn  sickness,  parents  will  neglect  their  chil " 
dren,  children  their  parents  ;  and  so  with  the  other  social 
relations.  They  cannot  be  trusted  as  nurses.  Hence 
they  must  be  made  to  attend  upon  the  sick,  and  then 
watched  lest  they  neglect  them  ;  which  ultimately  brings 
the  whole  care  of  the  sick  upon  the  master  or  manager. 
It  is  a  saying  of  their  own,  "  that  white  people  care 
more  for  them  than  their  own  color;"  and  again,  "  that 
black  people  have  not  the  same  feeling  for  each  other 
that  white  people  have."  It  is  an  indisputable  fact  that 
when  Negroes  become  owners  of  slaves  they  are  gene- 
rally cruel  masters.  They  will  over-load,  work-down, 
bruise  and  beat,  and  starve  all  working  animals  commit- 
ted to  their  care,  with  careless  indifference. 

Profane  Swearing  —  is  indulged  in  by  both  men  and  ^ 
women  ;  and  in  certain  districts  to  a  most  fearful  extent. 
The  vile  habit  is  not  so  much  under  the  notice  of  mas- 
ters as  some  others,  because  servants  restrain  themselves 
in  their  presence  and  hearing,  so  that  a  plantation  may 
be  notorious  for  its  profanity  and  the  owner  be  ignorant 
of  the  fact.  With  profane  swearing  may  be  connected 
their  vulgar  and  obscene  conversation,  songs,  and  jests, 
which  tend  to  the  early  ruin  of  delicacy,  modesty,  and 
virtue. 

Drunkenness  —  is  more  prevalent  in  towns  and  cities  ' 
because  facilities  for  procuring  ardent  spirits  are  greater 
12* 


138  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

than  in  country  places.  Drunkenness  is  easily  detected 
and  rarely  escapes  punishment,  and  the  Negroes  stand 
in  fear.  But  immense  quantities  of  ardent  spirits  are 
sold  in  the  Southern  States  to  the  Negroes,  by  retailing 
shops,  established  for  the  express  purpose  of  Negro- 
trading,  wherever  such  trade  may  be  secured.  These 
shops  injure  the  pecuniary  interests  of  the  country, 
they  corrupt  the  morals,  injure  the  health  and  destroy 
the  lives  of  many  of  the  Negroes ;  and  are  the  greatest 
nuisances  and  sources  of  evil  tolerated  in  the  country. 
Had  the  Negroes  access  to  ardent  spirit  they  would 
speedily  become  a  nation  of  drunkards. 

Sabbath-breaking.  —  From  all  that  has  been  said  on 
the  moral  and  religious  condition  of  the  Negroes,  it  is 
not  necessary  to  enlarge  on  their  Sabbath  breaking. 
If  they  go  not  to  the  house  of  God,  as  multitudes  do  not, 
they  spend  the  day  in  visiting,  in  idleness  and  sleep,  or 
in  hunting,  fishing,  or,  sometimes,  in  thieving  or  working 
for  their  own  convenience  and  profit;  and  where  Sunday 
markets  are  tolerated,  in  trading.  The  necessity  for  the 
few  Sunday  markets  which  may  exist,  is  laid  in  the 
cupidity  and  selfishness  of  those  in  authority ;  and  the 
deeper  condemnation  of  the  iniquity  will  be  visited  upon 
them.  The  labor  which  the  overwhelming  mass  of  the 
Negroes  perform  in  the  South,  especially  in  the  cotton 
growing  districts,  leaves  them  abundant  time  for  their 
own  domestic  affairs,  if  they  have  any  disposition  to 
improve  it.  Hence  the  general  fact  that  the  Negroes 
who  keep  the  Sabbath,  are  the  most  thrifty  and  well-to- 
live.  If  a  master  so  works  his  people  as  to  compel  them 
in  ft  measure  to  labor  for  themselves  on  the  Sabbath,  or 
if  he  requires  for  himself  any  labor  from  them,  on  that 
holy  day,  the  burden  of  the  sin  is  upon  his  shoulders  ; 


MORAL    AND    RELIGIOUS    CONDITION.  139 

nor  can  such  conduct  be  spoken  of  in  terms  of  too 
severe  reprobation;  and  it  merits  the  attention  of  the 
civil  authorities,  and  the  severest  penalties  provided  in 
law.  But  if  a  master  be  humane,  and  makes  every 
arrangement  to  promote  the  prosperity  of  his  people,  if 
they  will  do  that  which  they  know  is  wrong,  the  blame 
is  theirs  and  not  his.  There  is,  indeed,  a  limit  to  the 
responsibility  of  masters,  as  well  as  of  others  in  authority. 
I  am  aware  that  there  are  exceptions  in  favor  of  mem- 
bers of  the  church,  among-  Negroes,  and  in  favor  of 
particular  parts  of  our  country,  wherein  efforts  have 
been  made  to  secure  a  better  observance  of  the  Sabbath, 
but  taking  the  country  generally,  our  Sabbaths  are 
profaned. 

Our  observations  have,  thus  far,  had  direct  reference 
to  country,  or  •plantation,  Negroes,  and  exceptions  to 
our  general  view,  are  always  implied  if  not  expressed. 
Variations  may  be  discovered  in  their  character  and  cir- 
cumstances in  different  States  and  in  different  parts  of 
the  same  State. 

The  moral  and  religious  condition  of  town  and  city 
Negroes,  may  be  disposed  of  in  a  few  lines. 

They  admit  of  division  into  four  classes:  family  ser- 
vants, or  those  who  belong  to  the  families  which  they 
serve  ;  hired  servants,  or  those  who  are  hired  out  by 
their  owners  to  wait  in  families,  or  to  any  other  service  ; 
servants  who  hire  their  own  time*  and  work  at  vaiious 
employments  and  pay  their  owners  so  much  per  day  or 
month;  and  watermen,  embracing  fishermen,  sailors, 
and  boat-men. 

Town  and  city   Negroes  are   more   intelligent  and  *> 
sprightly  than  country  Negroes,  owing  to  a  difference 
in   circumstances,   employments,   and  opportunities  of 


140  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

improvement.  Their  physical  condition  is  somewhat 
improved ;  and  they  enjoy  greater  access  to  religious 
privileges. 

On  the  other  hand,  they  are  exposed  to  greater  temp- 
tations and  vices;  their  opportunities  of  attending 
■upon  places  of  pleasure  and  dissipation  are  increased; 
they  have  stronger  temptations  to  theft,  and  idleness, 
and  drunkenness,  and  lewdness ;  and  the  tendency  to 
Sabbath  breaking  is  equally  great.  Their  moral  and  reli- 
gious condition  is  precisely  that  of  plantation  Negroes, 
modified  in  some  respects  and  aggravated  in  others,  by 
peculiarity  of  circumstances.  They  are  more  intelligent 
but  less  subordinate  ;  better  provided  for  in  certain  par- 
ticulars, but  not  more  healthy;  enjoy  greater  advantages 
for  religions  improvement,  but  are  thrown  more  directly 
in  the  way  of  temptation ;  and,  on  the  whole,  in  point 
of  moral  character,  if  there  be  any  pre-eminence  it  is  in 
favor  of  the  country  Negroes  ;  but  it  is  a  difficult  point 
to  decide. 

I  shall,  now,  having  brought  to  a  close  the  moral  and 
religious  condition  of  the-  slave  Negro  population,  pre- 
sent a  few  extracts  from  various  and  recent  authors, 
corroborative  of  the  view  which  I  have  taken  of  it. 

Edwin  C.  Holland,  Esq.,  in  his,  "Refutation  of  Cal- 
umnies circulated  against  the  Southern  and  Western 
States:"  Charleston,  1822,  says,  page  59;  "If  it  be 
asked  why  those  in  the  lower  country  are  allowanced, 
while  those  of  the  interior  are  not ;  the  answer  is,  that 
such  are  the  facilities  of  transportation  to  market,  and 
the  disposition  to  thievery  so  innate  to  the  blacks,  that 
a  planter's  barn  would  in  a  very  short  time  become 
bankrupt  of  its  wealth,  and  the  whole  of  his  substance 
vanish  like  unsubstantial  moonshine." 


MORAL    AND    RELIGIOUS    CONDITION.  14J 

Dr.  Dalcho,  of  the  Episcopal  church,  in  his  "Prac- 
tical Considerations,  etc.;"  Charleston,  1823,  p.  6; 
"Ignorant  and  indolent  by  nature,  improvident  and  de- 
praved by  habit,  and  destitute  of  the  moral  principle,  as 
they  generally  appear  to  be,  ages  and  generations  must 
pass  away  before  they  could  be  made  virtuous,  honest, 
and  useful  members  of  society." 

Gen.  Thomas  Pinckney,  in  his  "  Reflections,  etc.;" 
Charleston,  1822;  pp.  20,  21.  "Every  thing  consigned 
to  the  management  of  the  slave,  who  has  neither  the 
incitement  of  interest,  nor  the  fear  of  certain  punish- 
ment, is  neglected  or  abused  ;  horses  and  all  inferior 
animals  left  to  their  charge  are  badly  attended  ;  their 
provender  finds  its  way  to  the  dram  shop,  and  they  are 
used  frequently  without  discretion  or  mercy  ;  their  car- 
riages and  harness  are  slightly  and  badly  cleaned  ;  the 
tools  of  the  mechanics  are  broken  and  lost  through  neg- 
lect ;  their  very  clothing  becomes  more  expensive 
through  their  carelesness  arising  from  the  knowledge 
that  they  must  be  supplied  with  all  these  articles,  as  well 
as  their  subsistence,  at  their  masters  expense  ;  and  waste, 
that  moth  of  domestic  establishments,  universally  pre- 
vails." 

The  Honorable  Charles  Cotesworth  Pinckney;  "Ad- 
dress before  the  Agricultural  Society  of  South  Caro- 
lina;" Charleston,  1829,  second  edition,  pp.  10,  12. 

"There  needs  no  stronger  illustration  of  the  doctrine 
of  human  depravity  than  the  state  of  morals  on  planta- 
tions in  general.  Besides  the  mischievous  tendency  of 
bad  example  in  parents  and  elders,  the  little  Negro  is 
often  taught  by  these  his  natural  instructers,  that  he 
may  commit  any  vice  he  can  conceal  from  his  superiors, 
and  thus  falsehood  and  deception  are  among  the  earliest 


142  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

lessons  they  imbibe.  Their  advance  in  years  is  but  a 
progression  to  the  higher  grades  of  iniquity.  The  vio- 
lation of  the  seventh  commandment  is  viewed  in  a  more 
venial  light  than  in  fashionable  European  circles.  Their 
depredations  of  rice  have  been  estimated  to  amount  to 
twenty-five  per  cent  on  the  gross  average  of  crops,  and 
this  calculation  was  made  after  fifty  years  experience, 
by  one  whose  liberal  provision  for  their  wants  left  no 
excuse  for  their  ingratitude." 

Thomas  S.  Clay,  Esq.,  of  Bryan  county,  Ga.  "Detail 
of  a  Plan  for  the  Moral  Improvement  of  Negroes 
on  Plantations ;"  1833;  pp.  8,9;  speaks  of  "  vice  and 
impurity,  as  the  inheritance,  for  ages,  of  this  degraded 
race,"  and  enumerates  "quarreling  and  fighting,  lying 
and  indecency,"  among  their  vices. 

The  Honorable  Whiteraarsh  B.  Seabrook  :  "  Essay 
on  the  Management  of  Slaves  :  "  Charleston,  1834:  pp. 
7,  8,  12,  &c.  "  As  human  beings  however  slaves  are 
liable  to  all  the  infirmities  of  our  nature.  Ignorant  and 
fanatical  none  are  more  easily  excited.  Incendiaries 
might  readily  embitter  their  enjoyments  and  render  them 
a  curse  to  themselves  and  the  community."  —  "  The 
prominent  offences  of  the  slave  are  to  be  traced  in  most 
instances  to  the  use  of  intoxicating  liquors.  This  is  one 
of  the  main  sources  of  every  insurrectionary  movement 
which  has  occurred  in  the  United  States,  we  are  there- 
fore bound  by  interest  as  well  as  the  common  feeling  of 
humanity,  to  arrest  the  progress  of  what  may  emphati- 
cally be  called  the  contagious  disease  of  our  colored 
population.  What  have  become  of  the  millions  of  free- 
men who  once  inhabited  our  widely  spread  country  ?  Ask 
the  untiring  votaries  of  Bacchus.  Can  there  be  a  doubt, 
but  that  the  authority  of  the  master  alone  prevents  his 


MORAL    AND    RELIGIOUS    CONDITON.  143 

slaves  from  experiencing  the  fate  of  the  aborigines  of 
America?"  —  "Atone  time  polygamy  was  a  common 
crime:  it  is  now  of  rare  occurrence."  —  "Between 
slaves  on  the  same  plantation  there  is  a  deep  sympathy 
of  feeling  which  binds  them  so  closely  together  that  a 
crime  committed  by  one  of  their  number  is  seldom  dis- 
covered through  their  instrumentality.  This  is  an  ob- 
stacle to  the  establishment  of  an  efficient  police,  which 
the  domestic  legislator  can  with  difficulty  surmount." 

The  executive  committee  of  the  Kentucky  Union  for 
the  moral  and  religious  improvement  of  the  colored  race, 
in  their  "Circular  to  the  ministers  of  the  gospel  in  Ken- 
tucky " —  1834,  say  —  "We  desire  not  to  represent 
their  condition  worse  than  it  is.  Doubtless  the  light  that 
shines  around  them,  more  or  less  illuminates  their  minds 
and  moralizes  their  characters.  We  hope  and  believe 
that  some  of  them,  though  poor  in  this  world's  goods, 
will  be  found  rich  in  spiritual  possessions  in  the  day  when 
the  King  of  Zion  shall  make  up  his  jewels.  We  know 
that  many  of  them  are  included  in  the  visible  church, 
and  frequently  exhibit  great  zeal ;  but  it  is  to  be  feared 
that  it  is  often  '  a  zeal  without  knowledge  : '  and  of  the 
majority  it  must  be  confessed,  that  'the  light  shineth  in 
darkness  and  the  darkness  comprehendeth  it  not.'  After 
making  all  reasonable  allowances,  our  colored  population 
can  be  considered,  at  the  most,  but  semi-heathen."  — 
Western  Luminary. 

Bishop  Meade  of  Virginia  in  his  admirable,  "Pastoral 
Letter  to  the  Diocese  of  Virginia,"  urges  the  duty  of  af- 
fording religious  instruction  to  those  in  bondage,  on  the 
ground  that  they  are  degraded  and  destitute.  Alexandria, 
D.  C.  1834. 


144  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

Bishop  Ives  of  North  Carolina,  (same  pamphlet,  Ap- 
pendix pp.  27-28,)  takes  the  same  ground  in  his  Address 
to  his  Convention. 

C.  W.  Gooch  Esq.,  Henrico  county,  Va.  Prize  Essay 
on  Agriculture  in  Virginia. 

"  The  slave  feels  no  inducement  to  execute  his  work 
with  effect.  He  has  a  particular  art  of  slighting  it  and 
seeming  to  be  busy  when  in  fact  he  is  doing  little  or 
nothing.  Nor  can  he  be  made  to  take  proper  care  of 
stock,  tools,  or  any  thing  else.  He  will  rarely  take  care 
of  his  clothes  or  his  own  health,  much  less  of  his  com- 
panion's when  sick  and  requiring  his  aid  and  kindness. 
There  is  perhaps  not  in  nature  a  more  heedless,  thought- 
less human  being  than  a  Virginia  field  Negro.  With  no 
care  upon  his  mind,  with  warm  clothing  and  plenty  of 
food  under  a  good  master,  is  far  the  happier  man  of  the 
two.  His  maxim  is,  '  come  day,  go  day,  God  send  Sun- 
day.' His  abhorrence  of  the  poor  white  man  is  very 
great.  He  may  sometimes  feel  a  reflected  respect  for  him, 
in  consequence  of  the  confidence  and  esteem  of  his  mas- 
ter and  others.  But  this  trait  is  remarkable  in  the  white, 
as  in  the  black  man.  AH  despise  poverty  and  seem  to 
worship  wealth.  To  the  losses  which  arise  from  the  dis- 
positions of  our  slaves,  must  be  added  those  which  are 
occasioned  by  their  habits.  There  seems  to  be  an  almost 
entire  absence  of  moral  principle  among  the  mass  of  our 
colored  population.  But  details  upon  this  subject  would 
be  here  misplaced.  To  steal  and  not  to  be  detected  is  a 
merit  among  them,  as  it  was  with  certain  people  in  an- 
cient times,  and  is  at  this  day,  with  some  unenlightened 
portions  of  mankind.  And  the  vice  which  they  hold  in 
the  greatest  abhorrence  is  that  of  telling  upon  one  another. 
There  are  many  exceptions  it  is  true,  but  this  description 


MORAL    AXD    RELIGIOUS    CONDITION*.  145 

embraces  more  than  the  majority.  The  numerous^m; 
negroes  and  worthless  dissipated  whites  who  have  no  vis- 
ible means  of  support,  and  who  are  rarely  seen  at  work 
derive  their  chief  suhsistence  from  the  slaves.  These 
thefts  amount  to  a  good  deal  in  the  course  of  the  year 
and  operate  like  leeches  on  the  fair  income  of  agriculture. 
They  vary,  however,  in  every  county  and  neighborhood 
in  exact  proportion  as  the  market  for  the  plunder  varies. 
In  the  vicinities  of  towns  and  villages  they  are  the  most 
serious.  Besides  the  actual  loss  of  property  occasioned 
by  them,  they  involve  the  riding  of  our  horses  at  night, 
the  corruption  of  the  habits  and  the  injury  of  the  health 
of  the  slaves:  for  whiskey  is  the  price  generally  received 
for  them." 

These  extracts  selected  at  random,  are  sufficient.  A 
multiplication  of  them  would  be  but  a  tiresome  repetition. 
After  all,  the  best  testimony,  z*5  the  observation  and  expe- 
rience of  all  persons  who  are  intimately  acquainted  with 
them.  That  the  Negroes  are  in  a  degraded  stale  is  a  fact, 
so  far  as  my  knowledge  extends,  universally  conceded. 
It  makes  no  difference  if  it  be  shown,  as  it  might  be,  that 
they  are  less  degraded  than  other  portions  of  the  human 
family,  the  fact  remains  true  in  respect  to  them,  they  are 
degraded,  and  it  is  this  fact  with  which  we  have  to  do. 

2.  The  moral  and  religious  condition  of  the  free  Negro 
population.     Conclusion  of  the  subject. 

They  are  emphatically ,  lovers  of  pleasure  and  of  show. 

All  kinds  of  amusements,  except  those  which  involve 
labor  or  reflection,  possess  great  attractions  for  them, 
and  their  indulgence  is  limited  only  by  their  means  of 
access  to  them. 

Willi  a  passion  for  dress,  they  frequently  spend  all 
13 


146  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

they  make,  in  fine  clothes;  their  appearance  on  the  Sab- 
bath and  on  public  days,  is  any  thing  else  but  an  index 
of  their  fortunes  and  comfort  at  home.  They  hire 
clothing  lor  set  occasions  if  they  have  none  sufficiently 
good. 

Proverbially  idle,  the  majority  work  not  except  from 
necessity,  and  as  soon  as  they  collect  a  little  money  they 
must  enjoy  themselves  upon  it.  They  have  been  known 
to  refuse  employment,  hecause  not  exactly  out  of  money. 
Their  love  of  ease  overcomes  that  of  gain.  This  pro- 
pensity to  idleness  exposes  them  to  manifold  temptations, 
plunges  them  into  numerous  vices  and  subjects  them  to 
great  privation  and  suffering. 

They  are  amazingly  improvident.  One  melting  ray 
from  a  summer's  sun,  dissipates  every  remembrance  of  a 
long  and  dreary  winter  of  suffering.  The  golden  season 
of  labor  is  passed  in  lounging  along  the  streets  and  bask- 
ing in  the  sun,  or  in  lazy,  bungling,  and  fitful  attempts 
lit  work.  Those  that  have  regular  trades  and  employ- 
ments do  better.  Profane  swearing,  quarreling ,  fighting 
end  Sabbath-breaking ,  are  such  common  vices  that  they 
require  no  special  notice. 

Drunkenness,  with  its  attendant  woes,  hurries  large 
numbers  of  them  to  sudden  and  untimely  ends.  Low, 
dark,  secluded,  and  filthy  dram  shops,  are  favorite  resorts; 
often  the  depositories  of  stolen  goods.  1  have  seen  them 
living  upon  a  few  crackers  a  clay  and  as  much  whiskey 
as  they  could  procure;  their  life  spent  in  idleness,  nightly 
revels,  drunkenness,  and  debauchery. 

Theft  is  still  with  them,  in  a  state  of  freedom,  a  char- 
acteristic vice.  Their  petty  larcenies  are  without  num- 
ber, and  they  advance  to  burglaries  and  give  constant 
employment  to  police  officers.     Let  any  one  attend  the 


MORAL    AND    RELIGIOUS    CONDITION.  14? 

city  courts  in  our  chief  towns  in  the  free  States,  or  read 
the  reports  of  cases  in  the  newspaper.-,  and  lie  will  be 
surprised  at  the  number  of  colored  persons.  Slabbing 
and  murder  have  of  late  years  not  become  infrequent. 

Lewdness  is  without  bounds.  Great  numbers,  both  m 
the  slave  and  free  States,  not  only  pursue  the  vice,  but 
are  trained  up  to  it,  as  a  means  of  living.  Infanticide, 
and  the  crimes  and  wretchedness  connected  with  the 
vice,  are  found  among  them  :  the  crime  of  infanticide  ia 
far  more  common  among  the  free  Negroes  in  the  freet 
than  in  the  slave  States.  Indeed  it  is  by  no  means  com- 
mon among  the  free  Negroes  in  the  slave  States.  Their 
marriage  relations  too,  are  subject  tu  dissolutions  from 
infidelity  and  various  other  causes.  It  is  a  remarkble 
fact  that  a  large  proportion  of  those  of  a  marriagable 
age,  remain  single,  especially  in  the  free  States,  where 
the  support  of  a  family  is  difficult.  This  fact  has  a 
considerable  bearing  on  their  state  of  morals. 

Willi  a  few  extracts  from  different  publications,  this 
branch  of  our  inquiry  shall  be  dismissed. 

"The  experience  of  the  States  north  and  east  of  the 
Susquehanna,  with  regard  to  this  class  of  persons,  is  not 
on  the  whole  much  more  encouraging."  (i.  e.  than  that 
of  the  Southern  States,  where  it  is  bad.)  "  The  number 
of  respectable  individuals  is  considerably  greater  indeed, 
but  the  character  of  the  mass  nearly  the  same.  Nor 
can  it  be  urged  that  they  are  here  debared  access  to  the 
ordinary  means  of  moral  and  intellectual  regeneration. 
On  the  contrary,  schools  are  established  for  them;  they 
are  aided  in  procuring  the  conveniences  of  religious 
instruction  and  divine  worship ;  they  are  united  in> 
societies  adapted  to  produce  self-respect  and  mental  acti- 
vity; exemplary  attention  is  paid  in  numerous  instances 


148        RELIOIOUS  INSTRUCTION  OF  THE  NEGROES. 

to  the  regulation  of  their  habits  and  principles.  They 
have  every  facility  which  is  enjoyed  by  the  laboring 
classes  among  the  whites,  of  acquiring  a  plain  education 
and  a  comfortable  subsistence  and  of  making  provision 
for  their  children.  They  have  the  same  legal  security  in 
person  and  property  and  generally,  the  same  political 
rights  as  the  rest  of  the  community."  —  Walsh's  Appeal. 

"Taken  as  a  whole  the  free  blacks  must  be  considered 
the  most  worthless  and  indolent  of  the  citizens  of  the 
United  States.  It  is  well  known  that  throughout  the 
whole  extent  of  our  Union,  they  are  looked  upon  as  the 
very  drones  and  pests  of  society.  Nor  does  this  charac- 
ter arise  from  their  disabilities  and  disfranchisement,  by 
which  the  law  attempts  to  guard  against  them.  In  the 
non-slaveholding  states,  where  they  have  been  more 
elevated  by  law,  this  kind  of  population  is  in  a  worse 
condition  and  much  mure  troublesome  to  society  than 
in  the  slave-holding  and  especially  in  the  planting  Slates. 
Ohio,  some  years  ago,  formed  a  sort  of  land  of  promise 
for  this  deluded  class,  to  which  many  have  repaired  from 
the  slave-holding  States;  and  what  has  been  the  conse- 
quence? They  have  been  most  harshly  expelled  from 
that  State  and  forced  to  take  refuge  in  a  foreign  land. 
Look  through  all  the  Northern  States  and  mark  theclas3 
upon  whom  the  eye  of  the  police  is  most  steadily  and 
constantly  kept ;  see  with  what  vigilance  a'nd  care  they 
are  hunted  down  from  place  to  place;  and  you  cannot 
fail  to  see  that  idleness  and  improvidence  are  at  the  root 
of  nil  their  misfortunes.  Not  only  does  the  experience 
of  our  own  country  illustrate  this  great  fact,  but  others 
furnish  abundant  testimony."  —  President  Dew. 

Governor  Giles,  upon  a  calculation  based  on  the  ave- 
rage number  of  convictions  in  the  State  of  Virginia  from 


MORAL  AND  RELIGIOUS  CONDITION.  149 

the  penetentiary  reports,  up  to  1S29,  shows  that  "  crimes 
among  the  free  blacks  are  more  than  three  times  as 
numerous  as  among  the  whites,  and  four  and  a  half  times 
more  numerous  than  among  the  slaves,"  and  that  the 
proportion  of  crime  is  still  not  as  great  among  the  free 
blacks  in  Virginia,  as  in  Massachusetts.  Hence  is  it 
inferred  that  they  are  not  so  degraded  and  vicious  in 
Virginia,  a  slave  State,  as  in  Massachusetts,  a  free  State." 
—  Ibid. 

"  We  are  not  to  wonder  that  this  class  of  citizens  should 
be  so  depraved  and  immoral."  "  Idleness,  and  conse- 
quent want,  are  of  themselves  sufficient  to  generate  a 
catalogue  of  vices  of  the  most  mischievous  and  destruc- 
tive character.  Look  to  the  penal  prosecution  of  every 
country  and  mark  the  situation  of  those  who  tall  victims 
to  the  laws;  and  what  a  frightful  proportion  do  we  find 
among  the  indigent  and  idle  classes  of  society  !  Idleness 
generates  want,  want  gives  rise  to  temptation,  and  strong 
temptation  makes  the  villain.  Mr.  Archer  of  Virginia 
well  observed  in  his  speech  before  the  Colonization  So- 
ciety, that  the  free  blacks  were  destined  by  an  insupera- 
ble barrier,  to  the  want  of  occupation,  thence  to  the 
want  of  food,  thence  to  the  distresses  which  ensue  that 
want,  thence  to  the  settled  depravation  which  grows  out 
of  those  distresses  and  is  nursed  at  their  bosoms."  — lb. 

A  colony  of  free  blacks  was  expelled  from  Ohio,  in 
1832,  on  account  of  their  dissoluteness  and  dishonesty 
and  misery;  being  considered  in  the  light  of  vagabonds 
and  nuisances.  A  college  for  free  negroes  was  projected 
in  New  Haven  about  the  same  time,  and  the  respectable 
citizens  opposed  and  suppressed  it,  because  the  increase 
of  that  class  of  population  was  considered  an  evil.  "  Few 
of  them,  (the  free  Negro  population,)  are  engaged  in 
13* 


150  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

trade  or  commerce  or  have  any  hopes  of  elevating  them- 
selves to  that  situation.  Nine-tenths  of  them  are  in  sub- 
ordinate and  menial  situations  and  likely  thus  to  remain, 
at  low  wages.  That  they  labor  under  the  most  oppressive 
disadvantages  which  their  freedom  can  by  no  means 
counterbalance  is  too  obvious  to  admit  of  doubt." 

"  1  waive  all  inquiry  whether  this  be  right  or  wrong.  I 
speak  of  things  as  they  are;  not  as  they  might  or  ought 
to  be.  They  are  cut  off  from  the  most  remote  chance 
of  amalgamation  with  the  white  population,  by  feelings 
or  prejudices,  call  them  what  you  will,  that  are  ineradi- 
cable. The  situation  of  the  majority  of  them  is  more 
unfavorable  than  that  of  many  of  the  slaves.  '  With  all 
the  burdens,  cares,  and  responsibilities  of  freedom,  they 
have  few  or  none  of  its  substantial  benefits.  Their  asso- 
ciations are  and  must  be  chiefly  with  slaves.  Their  right 
of  suffrage  gives  them  little  if  any  political  influence, 
and  they  are  practically  if  not  theoretically  excluded 
from  representation  in  our  public  councils.'  No  merit, 
no  services,  no  talents,  can  ever  elevate  the  great  mass 
of  them  to  a  level  with  the  whites;  occasionally  an  ex- 
ception may  arise,  a  colored  individual  of  great  talents, 
merits,  and  wealth,  may  emerge  from  the  crowd.  Cases 
of  this  kind  are  to  the  last  degree  rare.  The  colored 
people  are  subjected  to  legal  disabilities  more  or  less 
galling  and  severe  in  almost  every  Slate  in  the  Union.  * 
#  #  #  #  Anrl  there  is  no  reason  to  expect  that  the 
lapse  of  centuries  will  make  any  change  in  this  respect, 
(i.  e.  'the  jealousy  with  which  they  are  regarded.') 
They  will  always,  unhappily,  be  regarded  as  an  inferior 
race." —  Carey's  Letters,  Let.  12. 

44  Mr.  Everett,  in  a  speech  before  the  Colonization 
Society,  1833,  says,  "the  free  blacks  form  in  Massachu- 


MORAL    AND    KELIfilOUS    CONDITION.  151 

setts  about  one  seventy-fifth  part  of  the  population ;  one 
sixth  of  the  convicts  in  our  prisons  are  of  this  class." 

A  memorial  presented  to  the  Legislature  of  Connecti- 
cut, in  1834,  states  "that  not  a  week,  hardly  a  day  passes, 
that  they  (the  free  colored  people,)  are  not  implicated  in 
the  violation  of  some  law.  Assaults  and  batteries,  inso- 
lence to  the  whites,  compelling  a  breach  of  the  peace, 
riots  in  the  streets,  petty  thefis,  and  continual  trespasses 
on  property  are  such  common  occurrences  resulting  from 
the  license  they  enjoy,  that  they  have  ceased  to  become 
subjects  of  remark.  It  is  but  recently  that  a  band  of 
Negroes  paraded  the  streets  of  New  Haven,  armed  with 
clubs  and  pistols  and  dirks,  with  the  avowed  purpose  of 
preventing  the  law  of  the  hind  from  being  enforced 
against  one  of  the  species.  Upon  being  accosted  by  an 
officer  of  justice  and  commanded  to  retire  peacably  to 
their  homes,  their  only  reply  consisted  of  abuse  and 
threats  of  personal  violence.  The  law  was  overshad- 
owed and  the  officer  consulted  his  own  safety  in  a  timely 
retreat."  The  memorial  then  proceeds  to  show  that  the 
evil  complained  of  has  so  rapidly  progressed  that  the 
whites  have  become  the  subjects  of  insult  and  abust 
whenever  they  have  refused  to  descend  to  familiarity 
with  them:  that  themselves,  their  wives,  and  children, 
have  been  driven  from  the  pavements,  where  they  have 
not  submitted  to  personal  conflict;  that  from  the  licen- 
tiousness of  their  general  habits,  they  have  invariably 
depreciated  the  value  of  property  by  their  location  in 
its  neighborhood  :  and  that  from  their  notorious  unclean- 
liness  and  filth,  they  have  become  common  nuisances  to 
the  community."  —  Memorial. 

From  the  report  of  the  warden  of  the  Connecticut 
state   prison,    183S,   it   appears   M  that   the   number  of 


152  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

blacks  in  confinement  compared  with  the  whites  is  ten 
or  twelve  times  greater  than  is  the  proportion  of  the 
black  to  the  white  population  in  the  State."  —  Journal 
of  Commerce,  May  16,  1838. 

"The  records  of  crime  in  the  free  States  show  a 
frightful  disproportion  in  the  numbers  of  white  and 
black  offenders,  and  most  especially  in  those  States 
where  there  are  no  disabilities  or  restrictions  by  law 
imposed  upon  the  blacks." 

"  In  Massachusetts  they  are  one  seventy-fourth  part  of 
the  population,  yet  they  are  in  the  proportion  of  one 
sixth  of  the  convicts  in  the  state  prison.  In  Connecticut 
one  thirty-fourth  part  of  the  whole,  one  third  of  the 
number  in  the  penetentiary.  New  York  one  thirty-fifth 
and  one  fourth  of  the  convicts.  New  Jersey  one  thir- 
teenth, and  one  third.  Pennsylvania  one  thirty-fifth, 
and  one  third.  In  Ohio  the  black  population  is  one  to 
one  hundred  and  fifteen  white ;  convicts  seven  to  one 
hundred.  Vermont,  by  census  of  1830,  contained  277,- 
000  souls;  918  were  Negroes.  In  1831  there  were 
seventy-four  convicts  in  the  prison,  and  of  these  twenty- 
four  were  Negroes !  When  compared  with  what  is 
reported  of  the  prisons  of  the  slave-holding  States,  it  is 
shown  that  the  proportion  of  Negroes  in  the  penetentia- 
ries  of  the  free  States  is  in  the  ratio  of  more  than  ten  to 
one  in  favor  of  the  slave-holding  States.  *  *  *  The 
free  Negroes  in  Ohio,  in  the  aggregate,  are  in  no  better 
condition,  therefore,  than  the  slaves  in  Kentucky.  They 
are  excluded  from  social  intercourse  with  the  whites, 
and  whatever  of  education  you  may  give  them  will  not 
tend  to  elevate  their  standing  to  any  considerable  extent." 
—  Report  of  the  Committee  on  the  Judiciary,  relative 
to  the  repeal  of  laws  reposing1  restrictions  and  disa- 


MOriAL  AND  RELIGIOUS  CONDITION.  153 

bilities  on  blacks  and  mulaUoes,  by  Mr.  Cushing,  Feb. 
21,  1835.  Agreed  to  unanimously.  Legislature  of 
Ohio. 

The  view  which  has  now  been  taken  of  the  Moral 
and  Religious  Condition  of  the  .Negroes  of  the  United 
Stales,  will,  we  believe,  justify  us  in  the  following  gene- 
ral conclusions. 

1.  They  are  intellectually  and  morally  a  degraded 
people;  the  most  so  of  an)'  in  the  United  States;  —  and 
while  from  their  universal  profession  of  the  Christian 
system,  and  their  attendance  upon  its  ordinances  of 
worship,  and  the  absence  of  all  fixed  forms  of  idolatry, 
the}-  cannot,  strictly  speaking  be  termed  heathen  ;  yet 
may  they  with  propriety  be  termed  the  heathen  of  our 
land. 

2.  The  majority  of  them  have  access  to  some  kind  of 
means  of  grace,  either  among  themselves  or  in  connec- 
tion with  the  whites;  but  they  arc  not  as  efficient  means 
as  their  necessities  require;  while  multitudes  of  them 
are  almost  wholy  destitute.  Nor  has  the  colored  popu- 
lation, bond  and  free,  either  ability  or  will  to  supply 
themselves  with  the  Gospel  of  the  grace  of  God  ;  but 
are  left  in  next  to  absolute  dependence  upon  the  permis- 
sion, the  countenance  and  assistance  of  the  whites. 

3.  They  arc  living  in  manifold  and  gross  sins;  their 
iniquities  are  aggravated  and  great  before  the  Lord, and 
not  the  least  of  them  is  their  neglect  and  contempt  of 
spiritual  mercies  and  privileges  within  their  reach. 
Thousands  are  annually  descending  to  the  grave  and 
eternal  misery,  and  they  demand  and  ought  to  excite  the 
benevolent  feelings  and  efforts,  for  their  salvation,  of  the 
churches  of  Christ  throughout  the  Union. 


PART  III. 

Obligations  of  the  Church  of  Christ  to  attempt  the 
Improvement  of  the  Moral  and  Religious  Condition 
of  the  Negroes  in  the  United  States,  by  affording 
them  the  Gospel. 


CHAPTER   I. 

The  Obligations  of  the  Church  to  afford  the  Gospel  to  the  Negroes. 

There  are  one  or  two  positions  upon  which  the  argu- 
ment under  this  head  is  based,  and  as  preliminary  thereto 
demand  attention. 

The  Gospel  is  the  gift  of  God  to  our  lost  and  ruined 
race.  Our  Divine  Lord  "was  made  flesh"  —  John  1  : 
1-14.  He  took  upon  himself  our  nature:  —  Heb.2: 
11-18;  for  our  benefit.  That  benefit  is  eternal  life. 
"In  him  was  life,  and  the  life  was  the  light  of  men. — 
John  1  :  4,  17,  3.  "  For  God  so  loved  the  world  that 
he  gave  his  only  begotten  Son,  that  whosoever  believeth 
in  him  should  not  perish,  but  have  everlasting  life."  —  3: 
16.  "  Thanks  be  unto  God  for  his  unspeakable  gift."— - 
2  Cor,  9  :  15. 


156  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

It  hath  pleased  the  Almighty,  in  his  .sovreignty,  to 
bestow  the  Gospel  upon  but  a  portion  of  ilie  human  race. 
He  has,  however,  chosen  to  employ  human  agency  in 
extending  the  knowledge,  and  the  consequent  blessings 
of  this  glorious  gift,  to  all  mankind,  in  fulfilment  of  his 
expressed  designs,  and  his  own  most  precious  promises. 
He  has  made  it  the  'dotty  under  the  most  solemn  com- 
mands, of  all  w  ho  possess  the  Gospel  to  impart  it  to  those 
who  are  destitute  of  it.  The  possession  of  the  gift 
implies  the  obligation  to  impart  it.  No  man  may  ques- 
tion this  position  who  allows  himself  to  be  guided  by 
the  conviction,  of  reason,  the  dictates  of  conscience,  or 
the  declarations  of  the  word  of  God. 

In  attempting  to  fulfil  this  duty,  the  general  and  the 
just  ride  of  action  is,  that  we  impart  the  Gospel  to  those 
of  our  fellow-men  who  are  most  dependent  upon  us  for  it 
—  who  are  most  needy  and  most  accessible. 

These  three  peculiarities  meet  in  the  case  of  the 
Negroes;  and  consequently  thpy  stand  first  in  their 
claims  upon  our  benevolent  attention.  And  our  remarks 
in  confirmation  shall  be  directed, 

1.    To  the  Negroes  in  the  Slave  States. 

They  are  the  most  dependent  of  all  people  vpon  us  for 
the  ward  of  life. 

A  glance  at  the  civil  condition  and  connection  of  this 
'people  with  us,  will  demonstrate  the  point.  They  are, 
in  the  eye  of  the  law,  property;  over  which  there  is  an 
absolute  control  as  such,  excepting  in  so  far  as  they  are 
human  beings,  and  by  law  are  protected  in  life  and  limb. 
The  law,  however,  makes  no  provision  for  their  religious 
training,  and  all  the  privileges  of  religion  are  regulated 
by  the  customs  of  society  and  the  will  of  owners ;  nor 


OBLIGATIONS    OF    THE    CBoKCH.  157 

'is  it  in  the  power  of  any  one  to  interfere  between  the 
master  and  the  servant,  and  dictate  what  privileges  his 
servant  onght  and  must  enjoy,  any  more  than  he  may 
interfere  between  parent  and  child. 

Throw  these  facts  together.  By  law  or  custom,  they 
are  excluded  from  the  advantages  of  education  ;  and  by 
consequence,  from  the  reading  of  the  word  of  God  : 
and  this  immense  mass  of  immortal  beings  is  thrown  for 
religious  instruction  upon  oral  communications  entirely. 
And  upon  whom?  Upon  their  own&rs.  And  their 
owners,  especially  of  late  years,  claim  to  be  the  exclusive 
guardians  of  their  religious  instruction,  and  the  almoners 
of  divine  mercy  towards  them,  thus  assuming  the  respon- 
sibility of  their  entire  chrisliauization  ! 

All  approaches  to  them  from  abroad  are  rigidly  guarded 
against,  and  no  ministers  are  allowed  to  break  to  them 
the  bread  of  life,  except  such  as  have  commended  them- 
selves to  the  affection  and  confidence  of  owners.  I  do 
not  condemn  this  course  of  self-preservation  on  the  part 
of  our  citizens.  I  mention  it  only  to  show  more  fully 
the  point  in  hand:  the  entire  dependence  of  the  Negroes 
upon  ourselves  for  the  Gospel. 

While  this  step  is  taken,  another  has  already  been 
taken,  and  that  of  a  long  time;  namely,  Negro  preachers 
are  discouraged,  if  not  suppressed,  on  the  ground  of 
incompetency  and  liability  to  abuse  their  office  and 
influence  to  the  injury  of  the  morals  of  the  people  and 
the  infringement  of  the  laws  and  peace  of  the  country. 
I  would  not  go  all  the  lengths  of  many  on  this  point,  for 
from  my  own  observation,  Negro  preachers  may  be  em- 
ployed and  confided  in,  and  so  regulated  as  to  do  their 
own  color  great  good,  and  community  no  harm  :  nor  do  I 

see,  if  we  take  the  word  of  God  for  our  guide,  how  we 
14 


158  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

can  consistently  exclude  an  entire  people  from  access  to 
the  Gospel  ministry,  as  it  may  please  Almighty  God  from 
time  to  time,  as  he  unquestionably  does,  to  call  some  of 
them  to  it  "as  Aaron  was."  The  discouragement  of 
this  class  of  preachers,  throws  the  body  of  the  people 
still  more  in  their  dependence  upon  ourselves,  who  indeed 
cannot  secure  ministers  in  sufficient  numbers  to  supply 
our  own  wants. 

Nor  have  the  Negroes  any  church  organizations  diffe- 
rent from  or  independent  of  our  own.  Such  independent 
organization?  are,  indeed,  not  on  the  whole  advisable. 
But  the  fact  binds  thern  to  us  with  still  stronger  dependence 
And,  to  add  no  more,  we  may,  according  to  the  power 
lodged  in  our  hands,  forbid  religious  meetings,  and 
religious  instruction  on  our  own  plantations;  we  may 
forbid  our  servants  going  to  church  at  ally  or  only  to 
such  churches  as  we  may  select  for  them  ;  we  may  liter- 
ally shut  up  the  kingdom  of  heaven  against  men,  and 
suffer  not  them  that  are  entering  to  go  in  ! 

It  is  not  too  much,  therefore  to  say  that  the  Negroes 
are  in  a  state  of  almost  absolute  dependence  upon  their 
owners  for  the  words  of  eternal  life. 

They  are  the  most  needy  of  any  people  in  our  country. 
This  is  very  evident,  from  the  exposition  which  we  have 
given  of  their  dependence;  as  well  as  of  their  moral  and 
religious  character.  They  have  no  education,  no  imme- 
diate access  to  the  word  of  God,  no  competent  teachers 
of  their  own  color,  no  competent  number  of  white 
teachers,  and  are  in  a  state  of  great  ignorance  and  moral 
degradation. 

And  lastly,  they  are  the  most  accessible.  They  speak 
the  same  language  with  ourselves;  dwell  in  the  same 
land,  at  our  own  doors;  and  are  members  of  our  house- 


OBLIGATIONS    OP    THE    CHURCH.  159 

holds.  No  law  forbids  the  religious  instruction  of  the 
Negroes,  orally,  \,}  proper  instructers,  either  during  the 
week  or  on  the  Sabbath  day ;  and  any  minister  of  the 
Gospel,  or  any  owner,  may  undertake  the  good  work, 
and  prosecute  it  as  largely  and  as  long  as  he  pleases. 

We  are  prepared  now  to  take  up  the  obligation  of  the 
thurch  of  Christ  in  the  slave-holding  States  to  impart 
the  Gospel  of  Salvation  to  the  Negroes  within  those 
States. 

1.  That  obligation  is  imposed  upon  us  in  the  first 
instance  by  the  providence  of  God. 

This  follows  undeniably  from  all  our  previous  state- 
ments, in  the  history  of  their  religious  instruction,  and 
in  the  sketch  of  their  moral  and  religious  condition. 
But  it  may  be  of  some  service  to  be  particular  under 
this  head.  It  was  by  the  permission  of  Almighty  God, 
in  his  inscrutable  providence  over  the  affairs  of  men, 
that  the  Negroes  were  taken  from  Africa  and  transported 
to  these  shores.  The  inhabitants  of  the  Colonies  at 
their  first  introduction  had  nothing  to  do  with  the  infa- 
mous traffic,  and  were,  we  may  say,  universally  opposed 
to  it.  The  iniquity  of  the  traffic  and  of  their  first  intro- 
duction, rests  upon  the  Mother  Country. 

Being  brought  here  they  were  brought  as  slaves;  in 
the  providence  of  God  we  were  constituted  masters; 
superiors;  and  constitut»  d  their  guardians.  And  all 
the  laws  in  relation  to  them,  civilly,  socially,  and  relig- 
iously considered,  were  framed  by  ourselves.  They 
thus  were  placed  under  our  control,  and  not  exclusively 
for  our  benefit  but  for  theirs  also. 

We  could  not  overlook  the  fact  that  they  were  men  ; 
holding  the  same  relations  to  God  as  ourselves  —  whose 
religious  interests  were  certainly  their  highest  and  fesi^ 


160  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

and  that  our  first  and  fundamental  duty  was  to  provide 
to  the  extent  of  our  ability,  for  the  perpetual  security  of 
those  interests.  Our  relations  to  them  and  their  relations 
to  us,  continue  the  same  to  the  present  hour,  and  the 
providence  of  God  still  binds  upon  us  the  great  duty  of 
imparting  to  them  the  Gospel  of  eternal  life. 

2*  The  obligation  is  imposed  upon  us  by  the  word  of 
God. 

As  already  evinced  from  general  principles  and  com- 
mands; the  sum  of  all  is,  that  the  Gospel  is  the  gift  of 
God  to  men,  and  those  who  possess  it  are  bound  to, 
bestow  it  upon  those  who  do  not. 

A  few  passages  of  a  general  character  may  be  ad- 
vanced, bearing  strongly  on  the  point  in  hand. 

"  Go  ye  into  all  the  world  and  preach  the  Gospel; to 
every  creature.*'  Our  Lord  in  this  command  recognizes 
men,  not  as  of  a  particular  nation  or  color,  but  collect- 
ively, as  the  intelligent  and  accountable  creatures  of 
God.  "  God  hath  made  of  one  blood  all  the  nations  of 
men."  It  is  therefore  necessary  that  the  Gospel  be 
preached  to  the  Negroes  as  well  as  to  the  other  varieties 
of  the  race,  and  seeing  that  they  have  not  put  it  from 
them,  nor  judged  themselves  unworthy  of  everlasting 
life,  we  cannot,  we  dare  not,  neglect  them  and  turn  to 
others. 

tfThou  shalt.  love  thy  neighbor  as  thyself."  And, 
who  are  our  neighbors  if  the  Negroes  are  not?  They 
are  members  of  the  same  great  family  of  men;  and. 
members  of  our  own  communities  and  parts  of  our  very 
households  ;  and  spend  their  days  in  our  service.  If  we 
see  them  stripped  of  necessary  religious  privileges,  and 
lying  in  their  depravity,  helpless,  and  exposed  to  eternal 
4eath9  shall  we  be  neighbors  unto  them  if  we  look  upon 


OBLIGATIONS    OF    THE    CHURCH.  161' 

them  and  see  their  misery  and  pass  by  without  affording 
them  what  relief  may  be  in  our  power? 

"All  things  whatsoever  ye  would  that  men  should  do 
to  you,  do  you  even  so  to  them."  Were  we  in  the  con- 
dition of  the  Negro  and  he  in  our  own  ;  able  to  read 
and  to  appreciate  the  word  of  God,  and  to  impart  it  to 
us,  would  we  not  think  it  his  duty  to  do  it  ?  Yes.  And 
if  he  neglected  that  duty  we  should  consider  him  defi- 
cient both  in  humanity  and  religion. 

But  we  advance  a  step  further.  The  word  of  God 
recognizes  the  relation  of  master  and  servant,  and 
addresses  express  commands  to  us  as  masters. 

In  the  constitution  of  his  visible  church  on  earth 
Almighty  God  included  the  servants  of  families  ;  com- 
manded the  sign  of  his  everlasting  and  gracious  cove- 
nant to  be  made  in  their  flesh,  and  thereby  secured  to 
them,  as  well  as  to  children  the  privileges  and  blessings 
of  the  same.  He  would  have  them  trained  up  in  the 
knowledge  of  his  most  holy  name  and  for  his  service: 
nor  must  they  be  neglected,  nor  excluded.  Gen.  17: 
12-13.  "  And  he  that  is  eight  days  old  shall  be  cir- 
cumcised among  you,  every  man  child  in  your  genera- 
tions, he  that  is  born  in  the  house  or  bought  with  money 
of  any  stranger,  which  is  not  of  thy  seed;"  and  the 
command  is  repeated,  to  show  his  tender  regard  for  the 
poor,  and  that  his  covenant  embraces  them.  "He  that 
is  born  in  thy  house  and  he  that  is  bought  with,  thy 
money  must-  needs  be  circumcised  ;  and  my  covenant 
shall  be  in  your  flesh  for  an  everlasting  covenant."  In 
obedience  to  this  command  Abraham  "in  the  self-same 
day  circumcised  his  son  Ishmael  and  all  that  were  born 
in  his  house,  and  all  that  were  bought  with  his  ?noney." 
v.  23,  He  apprehended  the  will  of  God  as  expressed 
14* 


162  RELIGIOUS  INSTRUCTION  OP  THE  NEGROES. 

in  the  covenant,  and  received  the  divine  approbation  c 
"for  I  know  him  that  he  will  command  his  children  and 
his  household  after  him,  and  they  shall  keep  the  way  of 
the  Lord  to  do  justice  and  judgment,  that  the  Lord  may 
bring  upon  Abraham  that  which  he  hath  spoken  of  hira." 
Gen.  18:  19. 

The  rest  of  the  Sabbath  was  secured  to  servants  in 
the  Decalogue:  "in  it  thou  shalt  not  do  any  work,  thou 
nor  thy  son,  nor  thy  daughter,  thy  man-servant  nor  thy 
maidservant." — Exod.  20  :  8-11.  The  sacred  festi- 
vals were  opened  to  them,  and  along  with  their  masters 
they  were  to  rejoice  before  the  Lord :  they  were  also  to 
present  sacrifices  and  offerings  to  the  Lord,  in  the 
appointed  place  and  eat  of  them  "before  the  Lord," 
with  their  masters.  "  Thou  mayest  not  eat,  within  thy 
gates,  the  tithe  of  thy  cornr  or  of  thy  wine,  or  of  thy 
oil,  or  the  firstlings  of  thy  herds,  or  of  thy  flocks,  nor 
any  of  thy  vows  which  thou  vowest,  nor  thy  free  will 
offerings,  or  heave  offering  of  thine  hand :  but  thou 
must  eat  them  before  the  Lord,  in  the  place  which  the 
Lord  thy  God  shall  choose,  thou  and  thy  son  and  thy 
daughter,  and  thy  man-servant  and  thy  ramd  servant" 
—  Deut.  12:  17,  18.  "And  thou  shalt  keep  the 
feast  of  weeks :  and  thou  shalt  rejoice  be-fore  the 
Lord  thy  God,  thou,  and  thy  son,  and  thy  daughter,  and 
thy  man-servant,  and  thy  maid1- servant."  So  also 
"  the  feast  of  tabernacles."  —  Deut.  16  :  1  - 16* 

Thus  in  the  Old  Testament,  the  law  of  God,  and  the 
Sanctuary  and  all  its  privileges,  were  opened  to  servants 
and  secured  to  them  by  the  declared  will  of  God :  and 
it  was  the  duty  of  masters  to  command  their  households 
after  them,  that  they  should  keep  the  way  of  the  Lord 
to  do  justice  and  judgment:  otherwise  the  Lord  would 
not  bring  upon  them  the  promised  blessings. 


OBLIGATIONS    OF    THE    CHURCH.  163 

The  New  Testament  is,  if  possible  more  explicit. 

In  several  epistles,  the  relation  of  master  and  servant 
is  recognized,  and  the  mutual  duties  of  each  arising  out 
of  that  relation  mutually  insisted  upon.  Masters  and 
servants  are  addressed  as  belonging  to  the  same  churches 
and  heirs  of  the  same  grace  of  life  i  1  Tim.  6  :  1  —  5. 
Eph.  Col. 

What  kind  of  servants  are  intended?  Slaves:  the 
original  teaches  us  so,  while  the  very  duties  enjoined 
upon  servants  and  the  obseivations  made  upon  their  con- 
dition, (1  Cor.  7:  20 —  J  2,)  confirms  the  fact  that  they 
were  literally  Slaves.  And  the  kind  of  slavery  that  ex- 
isted among  the  Jews  was  that  allowed  in  the  Old  Testa- 
ment ;  which  may  be  considered  identical  with  that 
which  prevails  amongst  us  at  the  present  time  ;  and  no 
one  will  deny  that  the  slavery  which  existed  among  the 
Greeks  and  Romans  and  Gentile  nations,  was  identical 
with  our  own.  All  authentic  history,  and  the  codifica- 
tion of  the  Roman  laws  made  in  the  reign  of  Justinian, 
prove  it.  The  slaves  were  more  heterogenous  in  their 
national  origin,  than  ours.  Among  them  however  exist- 
ed Negroes  :  and  in  no  small  numbers.  Indeed  a  traffic 
in  Negro  slaves  had  been  carried  on  for  centuries  before 
Isabella  gave  permission  for  their  transportation  to  these 
western  shores  ;  and  they  were  sold  and  scattered  over  all 
the  east. 

When  therefore  the  New  Testament  addresses  com- 
mands to  Masters,  we  are  the  identical  persons  intended. 
We  are  Masters  in  the  New  Testament  sense.  We  are 
addressed  as  directly  and  as  identically,  as  when  we  are 
Fathers,  and  it  is  said  "  Fathers  pi  ovoke  not  your  child- 
ren to  wrath." 

And  what  are  these  commands  ?     "  And  ye  Masters, 


164;  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

do  the  same  things  unto  them,  forbearing  threatening : 
knowing  that  your  Master  also  is  in  Heaven  :  neither  is 
there  respect  of  persons  with  him."     Eph.  6:  9. 

As  servants  are  exhorted  to  fulfil  their  duties  to  their 
masters,  "  as  the  servants  of  Christ,  doing  the  will  of 
God  from  the  heart :  "  having  respect  to  their  accounta- 
bility to  God  ;  so  also  masters  are  exhorted  to  do  the 
same  things,  to  fulfil  their  duties  to  their  servants,  from 
the  same  principle  of  obedience  to  God  and  respect  to 
future  accountability. 

"Masters  give  unto  your  servants  that  which  is  just 
and  equal :  knowing  that  ye  also  have  a  Master  in  Hea- 
ven." Col.  4:  1.  Masters  are  here  required  to  treat 
their  servants  justly  and  equitably,  in  respect,  of  course, 
to  all  their  interests,  both  for  time  and  eternity  ;  for  they 
shall  account  to  God  for  the  same. 

Thus  doth  God  put  his  finger  upon  us  as  Masters.  He 
holds  up  before  our  faces  our  servants  and  our  duties  to 
them.  He  commands  us  to  fulfil  those  duties  under  the 
pain  of  his  displeasure.  He  tells  us  that  in  the  perfor- 
mance of  duty  he  does  not  respect  us  more  than  he  res- 
pects them. 

Can  any  one  doubt  that  among  the  duties  of  Masters, 
is  that  of  imparling,  and  causing  to  be  imparted  to  them 
the  Gospel  of  Salvation  ?  Supposing  Masters  gave  unto 
their  servants  that  which  was  just  and  equal  for  this  pres- 
ent life —  and  gave  no  more:-  would  that  come  up  to 
the  spirit  and  power  of  the  command  ?  Would  it  be  just 
and  equal  for  masters  to  suffer  them  to  remain  in  igno- 
rance of  the  way  of  salvation,  to  die  and  be  eternally 
lost?  Surely  not.  Says  Job.  "  If  I  did  despise  the 
cause  of  my  man-servant  or  of  my  maid-servant,  when 
they  contended  with  me :  what  shall  I  do  when  God. 


OBLIGATIONS    OF    THE    CHURCH.  165 

uisethup?  And  when  he  visiteth  what  shall  I  answer 
him  ?  Did  not  he  that  made  me  in  the  womb,  make  him  ? 
And  did  not  one  fashion  us  in  the  womb?  "  If*  we  ne- 
glect to  evangelize  our  servants,  they  may  justly  have  a 
controversy  with  us  ;  and  if  we  continue  to  despise  their 
cause,  in  the  day  when  God  riseth  up  for  judgement, 
we  shall  be  speechless. 

Thus  by  the  providence  and  word  of  God  are  we  un-. 
der  obligations  to  impart  the  Gospel  to  our  servants. 

It  may  be  added,  that  we  cannot  disregard  this  obli- 
gation thus  divinely  imposed,  without  forfeiting  our. 
humanity,  our  gratitude,  our  consistency,  and  our  claim- 
to  the  spirit  of  Christianity  itself. 

Our  Humanity. 

Humanity  is  that  kindness  and  good  will  towards  our 
fellow  creatures  which  prompts  us  to  sympathize  with 
them  in  their  necessities  and  sufferings,  and  to  exert  our- 
selves for  their  relief. 

The  Lord  Jesus  has  furnished  us  with  the  most  beau- 
tiful and  striking  illustrations  of  this  virtue.  "What 
man  shall  there  be  among  you,  that  shall  have  one  sheep, 
and  if  it  fall  into  a  pit:  will  he  not  lay  hold  on  it  and 
lift  it  ou*?  "  "Doth  not  each  one  of  you,  loose  his  ox 
or  his  ass  from  the  stall  and  lead  him  away  to  watering? 
And  ought  not  this  woman  being  a  daughter  of  Abraham, 
whom  Satan  hath  bound,  lo  these  eighteen  years,  be 
loosed  from  this  bond  ? "  Matt,  12:  10—13  Luke 
13:  14  —  16,  14;  2  —  6.  Apply  the  reasoning  :  "How 
much  then  is  a  man  better  than  a  sheep  or  an  ox?" 
When  our  servants  are  sick  and  diseased,  we  do  not  suf- 
fer them  to  want ;  we  physic  and  nurse  them.  But  are 
not  their  souls  more  precious  than  their  bodies7.  Much 
more  then  should  we  lift  ourservants  from  the  pit  of  igno- 


1 66  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

ranee,  moral  pollution  and  death  into  which  they  have 
fallen.  Much  more  should  we  strive  to  loose  them 
(bound  for  so  many  years ! )  from  the  bonds  of  sin  and 
satan  and  lead  away  their  famishing  souls  to  the  water 
of  life. 

Our  Gratitude.  They  nurse  us  in  infancy,  contribute 
lo  our  pleasures  and  pastimes  in  youth  ;  and  furnish 
us  with  the  means  of  education.  They  constitute 
our  wealth,  and  yield  us  all  the  comforts  and  conve- 
niences of  life ;  they  may  in  a  degree  adopt  towards 
14s,  the  language  of  Jacob  to  Laban,  "thus  I  was:  in 
the  day  the  drought  consumed  me,  and  the  frost  by  night 
and  my  sleep  departed  from  mine  eyes:"  they  watch 
around  our  languishing  beds  in  sickness;  share  in  our 
misfortunes,  weep  over  us  when  we  die  ;  prepare  us  for 
the  burial  and  carry  us  to  the  house  appointed  for  all  the 
living. 

The  obligations,  the  sacrifice  and  service  are  not  to  be 
all  on  one  side,  in  the  relation  of  master  and  servant.  If 
we  have  been  made  partakers  of  their  carnal  things,  our 
duty  is  also  to  minister  unto  them  in  spiritual  things, 
Rom.  15:  27.  1  Cor.  9 :  11.  And  shall  we  consider 
it  "  a  great  thing"  to  fulfil  this  duty?  The  kindest  and 
the  most  grateful  return  which  we  can  make  them,  is  to 
put  them  in  possession  of  the  richest  gift  of  God  to  men, 
the  Gospel  of  our  Lord  and  Saviour  Jesus  Christ. 

If  we  neglect  to  do  this,  we  shall  forfeit  also  our  con- 
sistency. 

Consistency  is  the  correspondence  of  our  conduct  or 
practice  wiih  our  professed  principles.  Ezra  8:  22, 
And  it  is  an  exceedingly  rare  virtue. 

As  philanthropists  and  christians,  we  are  contributing 
of  our  substance;  and   offering   up   our  prayers,  tha,t 


OBLIGATIONS    OF    THE    CHURCH.  167 

Christ's  kingdom  may  come,  and  that  his  Gospel  may- 
be preached  to  every  people  under  heaven.  We  have 
indeed  assisted  in  sending  missionaries  to  the  heathen, 
thousands  of  miles  from  us  ;  and  to  multitudes  of  desti- 
tute white  settlements  in  our  own  country  ;  in  founding 
Theological  Seminaries  and  filling  them  with  students, 
that  the  demand  for  laborers  in  the  great  harvest  might 
be  supplied.  We  have  assisted  in  having  the  gospel 
preached  in  our  public  prisons;  in  the  harbors  of  our 
sea-port  cities,  and  along  the  lines  of  our  canals  and  the 
shores  of  our  lakes  and  rivers,  to  those  who  do  business 
on  the  great  waters.  We  have  assisted  in  gathering  the 
children  of  parents  of  every  condition  into  Sabbath 
Schools;  and  in  efforts  to  stay  the  swellings  of  the  fiery 
waves  of  intemperance.  We  have  been  printing  Bibles 
and  tracts  and  religious  works,  with  which  to  supply 
every  family  and  every  individual  in  our  land,  and  also 
to  meet  the  urgent  demands  for  the  same  from  other 
lands.  This  is  all  as  it  should  be.  But  what  have  we 
done  publicly,  systematically  and  perseveringly  for  the 
Negroes,  in  order  that  they  also  might  enjoy  the  gospel 
of  Christ?  Why  are  they  as  a  class  overlooked  by  us 
in  our  benevolent  regards  and  efforts?  What  blindness 
hath  happened  to  us  in  part,  that  we  cannot  see  their 
spiritual  necessities  and  feel  the  claims  which  they  un- 
deniably have  upon  us  ?  Our  Lord  in  view  of  our  works, 
will  say  to  us,  "  these  ought  ye  to  have  done  and  not  to 
leave  the  other  undone." 

We  cannot  cry  out  against  the  Papists  for  withholding 
the  Scriptures  from  the  common  people  and  keeping 
them  in  ignorance  of  the  way  of  life,  for  our  inconsis- 
tency is  as  great  as  theirs,  if  we  withhold  the  Bible  from 
our  servants,  and  keep  them  in  ignoiance  of  its  saving 


168  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

truths,  which  we  certainly  do  while  we  ivill  not  provide 
ways  and  means  of  having  it  read  and  explained  to 
them. 

The  celebrated  John  Randolph,  on  a  visit  to  a  female 
friend,  found  her  surrounded  with  her  seamstresses, 
making  up  a  quantity  of  clothing.  "  What  work  have 
you  in  hand  ?  "  "  O  sir,  I  am  preparing  this  clothing  to 
send  to  the  poor  GrccA-s."  On  taking  leave  at  the  steps 
of  the  mansion,  he  saw  some  of  her  servants  in  need  of 
the  very  clothing  which  their  tender-hearted  mistress 
was  sending  abroad.  He  exclaimed,  "  Madam,  madam, 
the  Greeks  are  at  your  door  /" 

If  we  neglect  to  impart  the  Gospel  to  the  Negroes, 
our  inconsistency  will  be  most  glaring  and  shameful. 

And  furthermore,  we  shall  forfeit  our  claim  to  the 
spirit  of  Christianity  itself. 

The  remarks  under  the  head  of  consistency  evidenced 
this  position,  but  nevertheless  it  will  allow  of  a  distinct 
consideration. 

This  spirit  is  love.  "Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  with  all  thy  mind,  and  with  all 
thy  strength  ;  and  thy  neighbor  as  thyself."  Love  is 
of  God.  "  He  that  loveth  is  born  of  God,  for  God  is 
love."  "In  this  was  manifested  the  love  of  God  tow- 
ards us,  because  that  God  sent  his  only  begotten  Son 
into  the  world,  that  we  might  live  through  him,"  —  1 
John  4:  7-  11.  His  love  has  respect  to  the  immortal 
souls  of  men  ;  their  everlasting  salvation.  For  this  our 
Lord  Jesus  Christ  came  into  the  world  and  labored, 
suffered  and  died  on  the  cross.  The  same  spirit  is 
wrought  in  the  hearts  of  all  who  are  truly  his  disciples. 
Their  chief  joy  is  the  glory  of  God  in  the  salvation  of 
men  ;  the  increase  of  the  church  upon  the  earth.     The 


OBLIGATIONS    OF    THE    CHURCH.  169 

cherished  and  ever-living  desire  of  their  soul  is  that  men 
may  be  converted  to  God.  To  effect  this  conversion 
they  willingly  labor  and  submit  to  sacrifices,  even,  if 
need  be,  unto  death.  This  is  the  spirit  which  burns  and 
glows  in  all  the  word  of  God  ;  unquenchable  —  invinci- 
ble in  its  progress,  because  originated  and  sustained  by 
the  grace  and  power  of  the  Almighty. 

"I  am  a  debtor  both  to  the  Greeks  and  to  the  Barba- 
rians, both  to  the  wise  and  to  the  unwise.  So,  as  much 
as  in  me  is,  I  am  ready  to  preach  the  Gospel  to  you 
that  are  at  Rome  also.  For  I  am  not  ashamed  of  the 
Gospel  of  Christ  ;  for  it  is  the  power  of  God  unto 
salvation,  to  every  one  that  believeth  ;  to  the  Jew  first 
and  also  to  the  Greek."  "  I  say  the  truth  in  Christ,  I 
lie  not,  my  conscience  also  bearing  me  witness  in  the 
Holy  Ghost ;  that  I  have  great  heaviness  and  continual 
sorrow  of  heart.  For  I  could  wish  that  myself  were 
accursed  from  Christ  for  my  brethren,  my  kinsmen  accor- 
ding to  the  flesh." —  Rom.  1  :  !4-16,ancZ9:  1-3.  "For 
the  love  of  Christ  constiaineth  us  because  we  thus  judge 
that  if  one  died  for  all,  then  were  all  dead:  and  he  died 
for  all  that  they  which  live,  should  not  henceforth  live 
unto  themselves,  but  unto  him  which  died  for  them,  and 
rose  again."  —  2  Car.  5 :  14-15.  "I  will  very  gladly 
spend  and  be  spent  for  you  (for  your  souls,")  — 12:  15. 
"Yea,  and  if  I  be  offered  (i.  e.  my  strength  and  life 
offered  up,)  upon  the  sacrifice  and  service  of  your  faith, 
I  joy  and  rejoice  with  you  all."  —  Phil.  2:   17. 

"Where  then  this  spirit  is  wanting,  there  is  wanting 
the  very  spirit  of  Christianity  itself. 

"  The  salt  has  lost  his  savor  ;  wherewith  shall  it  be 
salted?     It  is  thenceforth  good  for  nothing,  but  to  be 
15 


170  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

cast  out,  and  to  be  trodden  under  foot  of  men!"  — 
Mat.  5:  13-16. 

The  idea  that  we  possess  the  spirit  of  Christianity  in 
its  perfection,  while  we  constantly  and  diiectly  neglect 
the  evangelizalion  of  the  Negroes,  when  it  lies  within  our 
power,  is  preposterous  in  the  extreme.  We  are  neither 
"  the  light  of  the  world :  "  nor  "  the  salt  of  the  earth." 

Reverse  the  order  of  Providence.  Let  us  recur  to 
the  illustration  already  adduced.  Were  we  in  the  con- 
dition of  the  Negro,  and  he  in  our  condition,  able  to 
read  and  to  appreciate  the  Gospel :  experimentally  ac- 
quainted with  it :  a  partaker  of  its  privileges  and  of  its 
eternal  hopes;  would  we  consider  it  his  duty,  (a  duty 
which  he  was  well  able  to  perform,)  to  make  us  parta- 
kers with  himself  in  the  Gospel:  that  Gospel  to  which 
we  have  a  right  as  the  gift  of  God  to  all  men ;  and  which 
we  could  claim  at  his  hands  as  the  divinely  appointed 
almoner  of  God's  mercy  to  us :  that  Gospel  which  is 
every  thing  to  perishing  sinners  and  which  alone  could 
yield  us  happiness  in  our  humble  lot?  Certainly  we 
should.  Suppose  he  would  or  he  did  not?  Could  we 
believe  that  he  sincerely  felt  all  the  amazing  and  soul- 
stirring  truths  which  the  Gospel  contains?  Could  we 
believe  that  he  possessed  the  spirit  of  the  Gospel  ?  No, 
no  !  we  could  not ! 

"There  is  that  scattereth  and  yet  increaselh;  and 
there  is  that  withholdeth  more  than  is  meet,  and  it  tend- 
eth  to  poverty.  The  liberal  soul  shall  be  made  fat,  and 
he  that  watereth  shall  be  watered  also  himself.  lie  that 
withholdeth  corn,  the  people  shall  curse  him  ;  but  bles- 
sing shall  be  upon  the  head  of  him  that  selleth  it." 

Prov.  11:  24-26.  "Now  if  any  man  have  not  the 
spirit  of  Christ,  he  is  none  of  his."  —  Rom.  8:    9. 


OBLIGATIONS    OF    THE    CHURCH.  17P 

"Whoso  hath  this  world's  goods  and  sceth  his  brother 
have  need  and  shutteth  up  his  bowels  of  compassion 
from  him,  how  dwelleth  the  love  of  God  in  him?  " —  } 
John  3:  16-20.  With  more  tremendous  emphasis  let 
it  be  asked  "  Whoso  hath  the  word  of  eternal  life  and 
seeth  his  brother  have  need,  and  shutteh  up  his  bowels 
of  compassion  from  him,  how  dwelleth  the  love  of  God 
in  him?  Let  this  question  be  answered  to  that  God 
who  without  respect  of  persons  judgcth  according  to 
every  man's  work ! 

Such  are  the  considerations  which  we  must  address  to 
ourselves,  who  reside  in  the  Southern  States,  in  order 
that  we  may  be  awakened  to  the  great  duty  of  imparting 
the  Gospel  to  the  Negroes. 

2.  We  now  turn  to  the  Negroes  in  the  free  States. 

And  our  remaks  on  the  duty  of  affording  them  the 
Gospel,  need  not  be  protracted  after  what  has  been  said. 

It  is  the  duty  of  the  white  churches  in  the  free  States- 
to  affoid  the  Gospel  to  the  Negroes,  for  the  following 
plain  reasons  among  others. 

1.  Because  of  their  general  poverty. 

They  are,  as  a  class,  a  poor  people;-  among,  if  not,. 
"the  poor  of  the  land."  And  consequently  are  notable 
to  give  suitable  encouragement  to*  the  institutions  of 
religion;  not  able  to  build  churches,  support  ministers, 
or  buy  books  and  maintain  Sabbath  schools.  The  means 
must  come  from  purses  other  than  their  own.  Such 
has  been  the  fact  in  the  majority  of  instances  where 
the  Gospel  has  received  an  adequate  support  among 
them.  More  than  the  majority  have  little  or  nothing  to 
give  ;  they  barely  make  out  to  obtain  the  necessaries  of 
life. 


1 72  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

2.  Because  of  their  moral  degradation. 

This  has  been  in  a  measure  demonstrated.  The 
statements  already  made  need  not  be  repeated.  They  are 
a  proper  field  for  missionary  effort ;  and  have  been  to  a 
great  extent,  very  strangely  overlooked.  Such  a  mass 
of  ignorance  and  vice  can  in  no  way  be  desirable  in  any 
community,  whether  we  view  them  in  a  civil  or  religious 
light.  Their  corrupting  influence  in  cities,  where  they 
chiefly  congregate,  has  never  been  inquired  into,  nor  duly 
appreciated. 

3.  Because  of  their  entire  dependence  vpon  the  whites 
for  their  every  improvement. 

They  have  almost  no  spirit  of  moral  improvement 
among  themselves ;  it  is  not  to  be  expected  from  them 
considering  their  character  and  circumstances.  They 
have  no  men  of  influence,  no  leaders  of  their  own  color, 
who  are  able  to  sway  the  people  j  to  project  and  execute 
plans  for  their  general  religious  improvement.  Nor 
have  they  societies  of  their  own  for  the  purpose.  The 
truth  is,  they  do  not  look  to  themselves  ;  they  do  not 
depend  upon  themselves.  They  look  up  to  and  depend 
upon  the  whites.  The  feeling  of  subjection  and  depen- 
dence which  they  had  in  a  state  of  slavery,  is  hereditan/ 
and  is  kept  alive  by  the  frequent  accession  of  Negroes, 
escaped  from  servitude  or  set  free.  Then  the  vast  supe- 
riority of  the  whites  in  point  of  numbers,  intelligence, 
morality,  and  station,  cherish  it.  Hence  the  efforts  of 
the  whites  for  their  benefit  are  received  with  special 
favor  and  relied  upon.  At  least  it  was  so  in  times  past. 
They  have  of  late  years  been  taught  to  distinguish 
between  friendly  and  hostile  whites;  and  they  have 
been  inflated  with  high  notions  of  their  perfect  equality 
with  the  whites  in  wisdom*  standing,  rights,  and  impor- 


OBLIGATIONS    OF    THE    CHURCH.  173 

tance.  The  effect  has  been,  and  it  should  not  be  deemed 
extraordinary,  that  they  have  become  rather  heady  and 
high-minded;  some  of  their  friends  have  not  been  able 
to  do  them  the  good  that  they  wished ;  and  others 
disguted,  have  ceased  to  feel  and  to  act  for  them. 
Whether  they  will  be  ultimately  benefitted  by  this 
increase  of  knowledge  and  sense  of  importance,  remains 
to  be  seen. 

4.  Because  of  consistency. 

The  efforts  for  the  moral  and  religious  improvemen 
of  the  Negroes  in  the  free  States,  do  not  correspond 
with  the  profession  of  interest  in  them,  as  a  class  of 
people. 

With  some,  the  bestowment  of  freedom  is  the  sum  of 
all  duty,  And  freedom  is  the  grand  catholicon  for  all 
the  evil*  which  harrass  and  oppress  the  colored  man. 
It  has  not  proved  exactly  so,  in  the  free  States.  There 
are  districts  in  Rhode  Island,  in  New  Jersey,  New  York, 
and  Delaware,  once  peopled  with  Negroes.  They  were 
emancipated  on  the  soil,  and  now  there  is  scarcely  one 
to  be  seen.  They  have  been  scattered  and  driven  off, 
and  have  melted  away  before  the  whites.  Their  few 
descendants  are  "making  out  to  live"  in  cities,  and  in 
country  situations,  here  and  there.  At  the  present  day 
the  Negroes  are  not  reached  as  a  class  by  education  and 
religion.  They  are  not  a  desirable  population  —  so 
confessed  on  all  hands;  and  their  intelligence,,  morality 
and  thrift  in  the  free  States,  give  but  poor  encourage- 
ment to  the  doctrine  of  emancipation  in  those  parts  of 
the  Union  where  they  are  held  to  service. 

The    overwhelming  majority  in  the  free  States  are 
whites.     They  possess  all  the  intelligence,  wealth,  and 
power;  and  move  on  without  disturbance  from  the  few 
15* 


174  RELIGIOUS  INSTRUCTION  OF  THE  NEGROE3. 

Negroes  among  them.  The  weight  of  the  Negroes  upon 
the  wheels  of  society  is  scarcely  felt.  But  what  would 
be  the  state  of  things  if  the  whites  were  in  the  minority 
and  they  the  majority  1  I  shall  not  undertake  to  furnish 
an  answer  to  the  question  which  every  man  of  ordinary 
consideration  can  do  for  himself  the  moment  after  it  is 
put  to  him.  The  great  duty  of  the  churches  and  friends 
of  the  Negroes  in  the  free  States,  is  to  attempt,  more 
systematically  and  efficiently,  their  moral  and  religious 
improvement 


OBLIGATIONS    OF   THE    CHUBCff.  175 


CHAPTER    II. 

EXCUSES. 

I  shall  proceed  immediately  to  the  excuses  in  relation 
to  a  discharge  of  the  obligations  now  proved  to  rest 
upon  the  church  of  Christ  in  the  United  States,  to 
attempt  the  improvement  of  the  moral  and  religious 
condition  of  the  Negroes,  usually  advanced  in  the  slave' 
holding1  States.  In  giving  them  a  candid  consideration 
those  made  in  the  free  States  may  in  a  measure  be  anti- 
cipated. 

The  Negroes  have  the  Gospel  already. 

They  have  access  to  the  churches  on  the  Sabbath,, 
and  hear  the  same  preaching  that  their  masters  do  ;  they 
are  favored  frequently  with  services  from  the  ministers, 
expressly  for  their  instruction  ;  they  are  received  into, 
and  are  under  the  watch  and  discipline  of  the  white 
churches;  there  are  some  Sabbath  schools  for  them; 
they  have  plantation  prayers,  and  numerous  preachers 
and  cxhorters  of  their  own  color,  and  some  of  them 
are  able  to  read  ;  nor  do  they  know  any  other  religion 
but  the  Christian  religion. 

It  is  true  they  have  access  to  the  house  of  God  on  the 
Sabbath ;  but  it  is  also  true  that  even  where  the  privi= 


1 76  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

lege  is  within  their  reach,  a  minority  only,  (and  frequently 
a  very  small  one)  embrace  it.  There  are  multitudes  of 
districts  in  the  South  and  Southwest,  in  which  the 
churches  cannot  contain  one-tenth  of  the  Negro  popula- 
tion ;  besides  others  in  which  there  are  no  churches  at 
all.  It  must  be  remembered  also  that  in  many  of  those 
churches  there  is  preaching  only  once  a  fortnight,  or 
once  a  month,  and  then  perhaps  only  one  sermon.  To 
say  that  they  fare  as  well  as  their  masters  does  not  settle 
the  point;  for  great  numbers  of  masters  have  very  few 
or  no  religious  privileges  at  all. 

The  direct  preaching  of  ministers  to  the  Negroes  is 
well,  and  is  a  great  benefit.  But  the  number  who  do  this 
is  far  smaller  than  it  should  be.  The  ordinary  preaching 
to  the  whites  makes  little  impression  upon  the  blacks, 
being  above  their  comprehension  and  not  made  applica- 
ble to  them.  Hence  their  stupid  looks,  their  indifferent 
staring,  their  profound  sleeps,  and  their  thin  attendance. 
What  is  there  to  light  up  the  countenance  with  intelli- 
gence; to  rivet  attention;  to  banish  drowsiness,  so 
common  to  laboring  men  and  men  unaccustomed  to  think 
when  sitting  still ;  what  is  there  to  attract  them  to  the 
house  of  God?  Nothing  but  sound  and  show.  Solid 
instruction,  pungent  appeals  to  the  conscience,  will  bring 
men  to  the  house  of  God  and  retain  them  in  attendance 
there,  and  nothing  else  will.  But  divine  truth  is  not 
thus  adapted  to  the  Negroes,  by  ministers,  in  their  ser- 
mons to  the  whites  ;  and  those  Negroes  who  enjoy  such 
a  dispensation  of  the  Gospel  as  this,  upon  careful  exam- 
ination, are  found  to  be  sadly  deficient  in  a  knowledge 
of  religion,  and  we  are  surprised  to  find  Christianity  in 
absolute  conjunction  with  a  people  and  yet  conferring 
upon  them  so  few  benefits. 


OBLIGATIONS    OF    THE    CHURCH.  177 

The  general  preaching  to  the  whites  will  not  answer 
the  purpose.  The  Negroes  require  preaching  specially 
adapted  to  them.  It  is  true  they  are  received  into,  and 
are  under  the  watch  and  care  of,  white  churches ;  but 
that  fact  does  not  prove  that  they  are  properly  enlight- 
ened, and  are  continued  under  courses  of  instruction,  so 
that  the)-  go  on  unto  perfection.  In  hundreds  of 
instances  the  very  reverse  is  the  fact;  their  ignorance, 
superstition,  and  deception  are  complained  of.  Their 
piety  is  taken  upon  trust ;  and  the  numerous  and  per- 
plexing cases  of  discipline  for  gross  immoralities  suffi- 
ciently prove  that  the  complaints  uttered  against  them 
are  well  founded.  A  man  must  not  stand  on  the  outside 
of  a  church  and  judge  of  the  church  character  and 
standing  of  these  people,  he  must  go  within. 

The  Sabbath  schools  for  their  exclusive  benefit,  taking 
the  entire  population,  need  scarcely  be  named.  Their 
plantation  meetings  serve  to  keep  alive  religion  among 
them,  but  contribute  little  to  the  increase  of  their  intel- 
ligence ;  while  there  are  hundreds  of  plantations  where 
there  are  no  such  meetings  at  all,  there  being  few  or  no 
church  members  to  conduct  them. 

We  have  colored  ministers  and  exhorters,  but  their 
numbers  are  wholly  inadequate  to  the  supply  of  the 
Negroes;  and  while  their  ministrations  are  infrequent 
and  conducted  in  great  weakness,  there  are  some  of 
them  whose  moral  characteris  justly  suspected  and  who 
may  be  considered  blind  leaders  of  the  blind. 

It  is  true  there  are  no  forms  of  idolatry  prevalent 
among  them,  nor  have  the  corruptions  of  Christianity 
made  progress  among  them,  the  field  heing  too  low  and 
poor  to  enlist  the  sympathies  of  the  leadeis  and  advo- 
cates of  such  corruption,  except  the   Papists,  who  in 


178  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

some  of  our  chief  towns  have  proselyted  some  of  them  ; 
yet  Christianity,  as  understood  and  professed  by  them,  is, 
as  I  have  already  attempted  to  show,  exceedingly  im- 
perfect,  and  needing  great  improvement. 

The  Negroes  are  incapable  of  receiving  religious 
instruction,  except  to  a  very  limited  extent. 

From  the  manner  in  which  their  religious  instruction 
is  neglected,  it  would  appear  that  their  incapacity  is 
taken  for  granted.  Appealing  to  our  own  experience 
in  their  instruction,  we  should  judge  the  objection  to  be 
a  mistake.  They  are  capable,  even  under  oral  instruc- 
tion, and  that  not  enjoyed  in  any  high  degree  of  perfec- 
tion, of  making  very  considerable  advances  in  religious 
knowledge. 

But  if  they  are  capable  of  receiving  instruction  suffi- 
cient to  make  plain  to  them  the  way  of  salvation,  then 
their  capacities  should  be  filled  to  overflowing,  to  that 
extent.  In  all  reason  and  conscience  deny  it  not  to 
them,  for  it  is  their  everlasting  life.  The  mind  of  man 
is  created  so  as  to  admit  of  eternal  expansion  and  pro- 
gression in  knowledge  and  holiness.  The  good  work 
which  is  done  for  them  in  time  will  be  carried  forward 
unto  perfection  in  eternity. 

But  to  pursue  the  excuse  a  step  further.  It  is  cus- 
tomary with  many  to  entertain  low  opinions  of  the 
intellectual  capacity  of  the  Negroes.  Whether  this  be 
right  or  wrong  we  leave  every  man  to  judge  for  himself 
after  a  due  investigation  of  the  subject;  and  to  judge, 
likewise,  whether  their  mental  weakness  is  to  be  attrib- 
uted to  the  circumstances  of  their  condition,  or  to  any 
difference  as  made  by  the  Author  of  their  existence 
between  them  and  other  men.  If  God  has  made  such 
a  difference,  it  cannot  be  proved  to  be  any  impeachment 


OBLIGATIONS    OF    THE    CHDRCH.  179 

either  of  his  wisdom,  goodness,  or  justice.  Such  a 
difference  exists  between  individuals  without  any  such 
impeachment,  and  may  exist  in  like  man-ner  between  the 
races  of  mankind.  But  to  suppose  the  Negroes  too 
stupid  to  comprehend  the  essential  doctrines  of  Christi- 
anity is  certainly  to  disregard  the  testimony  of  God's 
word,  the  witness  of  his  Spirit,  the  evidence  of  facts. 

What  saith  the  Scripture?  "He  hath  made  of  one 
blood  all  nations  of  men  that  dwell  on  all  the  face  of  the 
earth;"  and  again,  "God  is  no  respecter  of  persons; 
but  in  every  nation  he  that  feareth  him  and  worketh 
righteousness  is  accepted  with  him."  —  Acts  10  :  34,35. 
"What  then  can  be  plainer  than  that  all  men  have  one 
common  origin  ,  and  that  all  are  capable  of  exercising 
proper  affections  towards  God  ;  and  this  necessarily  im- 
plies a  capability  of  understanding  the  divine  law.  If  it 
be  allowed  that  the  Negroes  are  men,  then  these  things 
are  true  in  regard  to  them,  and  thus  by  the  word  of  God 
does  it  appear  that  they  are  capable  of  understanding  the 
Gospel.  And  does  not  the  Spirit  of  God  bear  witness  to 
their  capacity?  Are  there  not  great  numbers  who  have 
been  enlightened,  regenerated,  and  sanctified  by  him? 
Their  ignorance  of  divine  subjects  is  owing  to  their  want 
of  proper  instruction,  and  not  at  all  to  any  defect  of 
mental  constitution. 

The  Gospel  meets  with  little  success  among  them. 
Grant  the  fact  to  be  so  ;  from  the  view  which  has  been 
taken  of  the  limited  instruction  of  the  Negroes  and  their 
extremely  ignorant  and  vicious  condition,  and  the  feeble 
encouragement  which  many  receive  in  their  efforts  to 
lead  a  religious  life,  our  wonder  more  naturally  might  be, 
not  that  the  Gospel  meets  with  little  success  among  ihem 
but  that  it  meets  with  any  success  at  all. 


180        RELIGIOUS  INSTRUCTION   OF  THE  NEGROES. 

The  excuse  indicates  a  want  of  patience  and  proper 
feeling  and  consideration.  If  the  Negroes  in  a  state  of 
ignorance  and  vice  are  not  made  intelligent  and  pious  in 
a  few  days,  we  are  ready  to  cry  out  that  labor  is  vain  ; 
the  field  must  be  abandoned  as  an  unprofitable  one.  We 
act  unreasonably  and  uncharitably.  We  expect  more  of 
them  than  of  ourselves  or  any  other  people.  They  who 
would  evangelize  servants  must  "  let  Patience  have  her 
perfect  worlc." 

It  certainly  comes  with  a  very  ill  grace  from  us  to  speak 
of  the  little  success  of  the  Gospel  amongst  the  Negroes. 
That  little  success  is  our  condemnation;  for  what  great 
efforts  have  we  made  that  we  should  expect  great  success. 
Where  we  bestow  little  labor,  we  must  expect  but  little 
reward. 

But  I  apprehend  that  in  the  judgment  of  charity,  con- 
sidering the  circumstances  of  the  Negroes,  the  Gospel, 
when  adequately  preached  to  them,  meets  with  as  good 
success  as  among  any  other  people  to  whom  it  may 
come.  Why  should  it  not?  Can  it  be  shown  that  they 
are  given  over  to  judicial  blindness  of  mind  and  hard- 
ness of  heart  1  Can  it  be  shown  that  a  work  of  grace 
in  them  is  more  difficult  to  the  Omnipotent  Spirit,  than 
in  another  people? 

If  the  Gospel  has  met  with  any  success  at  all,  it 
should  operate  as  an  encouragement  to  us,  to  make 
more  vigorous  efforts.  Putting  that  success  at  the  lowest 
point  the  salvation  of  but  one  soul,  it  is  certainly  great. 
For  were  it  now  revealed  to  us  that  the  most  extensive 
system  of  instruction  which  we  could  devise,  requiring 
a  vast  amount  of  labor  and  protracted  through  ages, 
would  result  in  the  tender  mercy  of  our  God  in  the  sal- 
vation of  the  soul  of  one  poor  African,  we  should  feel 


OBLIGATIONS    OP   THE    CHURCH.  181 

warranted  in  cheerfully  entering  upon  our  work,  with 
all  its  costs  and  sacrifices;  for  our  reward  would  exceed 
all  our  toil  and  care  above  the  computation  of  any 
finite  mind. 

But  to  set  aside  the  excuse  at  once,  if  the  Gospel  met 
with  no  success  at  all,  that  would  be  no  reason  why  we 
should  withhold  it  from  the  Negroes.  For  if  we  cer- 
tainly determine  (as  we  have  already  done,)  that  it  is 
our  duty  to  give  them  the  Gospel,  we  as  certainly  should 
do  it.  The  success  of  our  efforts  belongs  to  God;  nor 
are  we  to  limit  his  sovreignty  in  granting  or  withholding 
a  blessing,  to  any  particular  time.  We  are  to  labor 
in  faith,  and  we  are  to  labor  on.  "In  due  time  wc  shall 
reap  if  we  faint  not."  Thus  acting,  their  blood  will  not 
be  required  at  our  hands ;  we  have  delivered  our  souls. 
This  is  the  view  which  every  Christian  should  take  of 
the  subject.  And  it  becomes  us  to  observe  that  God  has 
manifestly  been  speaking  to  us  in  favor  of  our  servants. 
He  has  called  many  of  them  into  his  kingdom  and  made 
them  rich  in  faith,  as  we  do  know.  We  have  not  as  yet 
listened  to  his  voice.  It  is  time  that  we  should.  He 
tells  us  that  he  is  willing  to  bless  the  Gospel  to  their 
salvation.  Shall  we  neglect  them?  Shall  we  despise 
God's  voice  ? 

We  have  not  the  means  of  supplying  them  with  the 
Gospel. 

The  whites  themselves  are  destitute  ;  we  cannot  obtain 
ministers  in  sufficient  numbers  to  supply  our  own  desti- 
tutions; and  when  ministers  may  be  obtained,  we  are 
not  at  all  times  able  to  support  them.  Servants  cannot 
expect  to  fare  better  than  their  masters.  Great  numbers 
must  necessarily  continue  destitute  of  the  Gospel. 
16 


182  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

There  is  much  truth,  and  painful  truth,  in  the  excuse. 
Our  destitutions  are  very  great!  "  The  harvest  truly  is 
plenteous,  but  the  laborers  are  few;"  and  few,  indeed, 
in  comparison  with  our  wants,  seem  to  be  coming  forward. 
But  the  excuse  cannot  be  admitted  as  valid,  where  suit- 
able efforts  have  not  been  made  to  procure  a  minister, 
and  suitable  compensation  offered  for  his  services,  when 
such  compensation  can  be  afforded  by  those  who  call  for 
his  services.  There  is  criminal  neglect  in  both  particu- 
lars in  many  neighborhoods  and  even  organized  churches. 
There  is  too  an  error  in  the  excuse,  that  of  separating 
the  spiritual  wants  of  the  owners  from  those  of  their 
servants.  They  form  one  community,  one  household, 
and  he  that  ministers  to  one,  should  to  the  other.  The 
loaf  should  be  divided,  yea,  if  it  be  but  half  a  loaf. 

There  are  multitudes  of  Negroes  in  certain  locations 
left  wholly  destitute  of  religious  instruction  :  and  where 
are  their  owners?  In  some  city,  or  at  some  healthy 
retreat,  enjoying  the  privileges  of  the  Gospel  with  their 
families  and  a  small  number  of  their  servants,  while  the 
great  body  of  them,  who  supply  all  their  wealth  and 
comfort,  are  at  a  distance,  and  not  one  dollar  appropri- 
ated, nor  one  effort  made  to  procure  their  religious 
instrucion  !  Yea,  some  estates  are  in  this  condition, 
whose  income  would  warrant  the  employment  of  a  chap- 
lain or  missionary  the  year  round  !  Is  this  rendering  to 
servants  that  "  which  is  just  and  equal?"  Our  means 
are  more  abundant  and  may  be  more  enlarged  and  mul- 
tiplied than  we  are  aware  of.  An  enumeration  of  them 
1  omit  for  the  present. 

There  are  peculiar  and  great  difficulties  to  be  overcome. 

Such  for  example  as  the  ignorance,  indifference,  and 
in  some  instances,  the  opposition  of  masters;  and  the 


OBLIGATIONS    OF    THE    CHURCH.  183 

want  of  funds  —  of  missionaries  —  of  ministers  willing 
to  labor  for  the  Negroes  —  of  systems  of  instruction ; 
the  stupidity,  and  viciousness,  and  hypocrisy  of  the 
people  themselves;  confinement  to  oral  instruction;  the 
unhealthiness  of  the  climate,  and  so  forth  We  ask,  will 
these  and  other  difficulties  that  might  be  mentioned  be 
removed  by  being  let  alone?  Are  there  means  now  in 
operation  for  their  removal?  Will  they  ever  be  fewer  in 
number  than  they  are  at  the  present  time? 

There  are  difficulties  in  every  enterprise  of  benevo- 
lence; and  if  we  wait  in  our  efforts  to  do  good  until 
men  cease  to  multiply  excuses  and  objections,  and  until 
all  difficulties  are  removed,  we  shall  never  commence. 
Times  have  suddenly  and  strangely  altered  in  the  world 
if  Christians  can  do  good  and  perform  their  duty,  without 
encountering  much  that  will  try  the  purity  and  firmness 
of  their  purposes.  Shall  we  cower  and  retire  before 
difficulties?  By  no  means.  We  are  to  encounter  them 
patiently,  kindly,  perseveringly  ;  casting  our  care  upon 
God.  He  calls  us  to  the  duty.  The  work  is  his.  In 
his  strength  we  labor.  Do  difficulties  present  themselves? 
Remember  God  is  great.  Difficulties  appear  large  in 
the  distance,  but  the  nearer  and  more  resolute  our  ad- 
vance the  smaller  they  become,  until  when  in  the  strength 
of  the  Lord  we  encounter  them  they  vanish  out  of  sight. 
Hal  of  whose  creation  are  these  difficulties?  In  them- 
selves, we  meet  with  no  difficulties  but  such  as  arise 
from  the  natural  enmity  of  the  heart  to  the  truth.  The 
difficuties  lie  mainly  at  our  own  door,  and  it  is  unjust 
that  they  should  be  made  the  innocent  sufferers. 

Before  this  head  of  excuses  is  closed  there  are  a  few 
sometimes  urged  by  owners  and  ministers,  which  may 
better  be  disposed  of  in  this  place  than  in  any  other. 


184  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

I  am  a  master,  but  no   Christian,  and    am   therefore 
excused  from  the  duty. 

Not  at  all.  If  the  fact  of  being  no  Christian  excuses 
you  from  obedience  to  the  divine  command  of  rendering 
to  your  servants  that  which  is  just  and  equal,  then  may 
you  be  excused  from  obedience  to  every  other  divine 
command  addressed  to  you  in  your  various  circumstances 
and  relations  in  life.  The  commands  of  God  in  themselves 
considered,  are  no  more  obligatory  upon  the  man  that 
is  a  Christian,  than  upon  the  man  that  is  not  a  Christian. 
If  you  have  not  the  necessary  character  and  qualifica- 
tions of  a  religious  friend  and  teacher  of  your  servants 
because  you  have  failed  to  secure  them,  through  grace,  by 
"repentance  towards  God  and  faith  in  the  Lord  Jesus 
Christ,"  the  greater  is  your  sin  and  condemnation. 
You  not  only  have  the  punishment  of  your  own  impeni- 
tency  to  bear,  but  all  the  consequences  of  it  upon  those 
around  you,  especially  as  it  disqualifies  you  for  a  pro- 
per discharge  of  your  duties  to  them.  A  most  distressing 
situation  truly.  The  excuse  will  not  bear  the  light. 
Pursue  it  a  little  further.  You  feel  it  to  be  your  duty  to 
afford  religious  instruction  to  your  children,  and  to  sup- 
port the  institutions  of  the  Gospel  for  {he  sake  of  society 
at  large.  As  far  as  you  are  able  you  will  get  others  to 
do  for  your  family  and  friends  and  neighbors,  what  you 
cannot  do  for  them  yourself.  This  is  commendable  and 
just.  Now  act  in  the  same  way  towards  your  servants. 
Make  efforts  to  have  that  religious  instruction  communi- 
cated to  them  by  others  which  you  cannot  communicate 
yourself,  and  give  them  every  encouragement  to  attend 
upon  it  and  to  profit  by  it,  in  your  power. 

Although  I  hope  I  am  a  Christian,  yet  1  am  not  quali- 
fied to  instruct  my  servants. 


OBLIGATIONS    OF    THE    CHURCH.  185 

You  are  not,  in  giving  them  saving  instruction  from 
the  word  of  God,  either  expected  or  required  to  give 
them  a  theological  education :  or  a  complete  understanding 
of  the  whole  Bible.  The  grand  points  of  doctrine  and 
of  duty;  the  things  essential  to  be  believed  and  to  be 
done,  are  what  you  understand  and  have  experience  of, 
if  you  are  a  Christian;  and  if  you  will  be  at  a  little 
pains  you  may  be  able  to  make  others  understand  them 
also ;  and  you  can  give  them  the  reasons  why  they 
should  embrace  them,  for  the  reasons  had  weight  with 
you  and  operate  in  their  influence  upon  you  continually. 
The  very  least  expected  of  a  Christian,  is  that  he  read 
the  scriptures  and  pray  in  his  family  day  by  day.  If  you 
can  do  no  more,  you  can  assemble  your  servants  and 
read  a  portion  of  scripture  and  pray  with  them,  if  not 
every  day,  then  as  frequently  during  the  week  as  your 
circumstances  will  admit  of. 

This  religion  which  allows  a  man  to  live  in  the  habit' 
ual  neglect  of  the  religious  instruction  of  his  servants, 
when  he  is  qualified  or  may  qualify  himself  to  attend  to 
it,  however  much  he  may  seem  to  be  engaged  in  his  own 
family  or  church,  admits  of  the  most  serious  question  as 
to  its  reality. 

But  /  live  away  from  my  people ;  I  see  them  twice  or 
thrice  during  the  week;  sometimes  not  for  a  month,  or 
months. 

The  system  of  non-residence,  whether  from  necessity 
on  account  of  health ;  or  from  choice,  to  be  free  from 
care,  or  to  be  in  the  midst  of  society  for  the  advantages 
of  education  and  religion,  is  one  of  the  greatest  obsta- 
cles with  which  we  have  to  contend  in  both  the  physical 
and  religious  improvement  of  the  Negroes.  And  the 
system  prevails  to  a  great  extent.  It  is  easier  to  see  the 
16* 


186  RELIGIOUS  INSTRUCTION  OF  THE  NEGROE8. 

evils,  than  to  remedy  them.  To  meet  the  excuse  it  need 
only  be  said,  when  you  are  with  your  people  take  some 
interest  in  their  religious  state;  speak  to  them  on  the 
subject;  notice  the  members  of  the  church;  meet  with 
them  at  evening  prayers.  When  you  are  away  atyour  ease, 
full  of  health  and  pleasure  and  privileges,  do  not  forget 
those  who  by  their  daily  labor  enable  you  to  enjoy  all  these 
blessings,  and  be  at  trouble  and  expense  to  procure  for 
them  the  services  of  some  settled  minister  in  their  vicin- 
ity or  some  missionary.  Let  them  have  that  which  will 
not  empoverish  you,  but  enrich  them  for  ever! 

The  management  and  the  religious  instruction  of 
servants  cannot  be  united  in  one  person. 

How  do  you  reconcile  such  an  assertion,  in  excuse  for 
neglect  of  duty,  with  the  holy  Scriptures?  The  manage- 
ment and  the  religious  instruction  of  servants  are  united 
in  the  master  by  them.  —  Gen.  IS:  19.  The  relations 
of  master  and  servant  are  recognized,  and  the  duties  of 
them  enjoined;  and  the  duties  must  be  performed,  other- 
wise the  scriptures  are  not  fulfilled.  How  do  you  recon- 
cile your  assertion,  with  the  experience  of  some  masters  ? 
There  are  masters  who  have  succeded  in  uniting  the  two 
and  with  advantage  every  way. 

You  reply,  my  instruction  seems  to  do  my  people  little 
good;  they  are  more  disposed  to  receive  instruction  from 
strangers  than  from  myself. 

This  uny  all  be  true ;  and  true  for  very  good  reasons. 
Your  own  practice  may  contradict  your  precepts.  When 
you  call  upon  them  to  fulfil  their  duties  they  will  expect 
you  to  set  the  example  by  a  fulfilment  of  your  own. 
They  can  discern  consistency  of  conduct  as  well  as 
other  men,  and  particularly  in  cases  which  involve  their 
own  interest  and  happiness.     If  you  do  not  labor  and  be 


OBLIGATIONS    OF    THE    CHURCH.  187 

at  some  sacrifice  of  time  and  means  to  improve  their 
physical  condition  by  providing  more  liberally  and  to  the 
extent  of  your  means  for  their  comfort  in  good  houses, 
good  clothing  and  good  food  ;  if  you  do  not  regulate 
your  discipline  so  as  to  maintain  authority  without  injus- 
tice, and  secure  to  every  family  and  every  individual  just 
rights  and  privileges;  in  short,  if  you  fail  to  impress 
your  people  with  the  belief  that  you  are  really  their 
friend,  and  desire  their  best  good  for  this  world  as  well 
as  for  the  next,  and  that  you  honestly  intend  to  promote 
it,  as  far  as  lies  in  your  power,  they  cannot,  they  will 
not  value  your  instructions.  They  will  view  your  efforts 
as  hollow-hearted,  purely  selfish,  intended  for  effect.  You 
desire  them  to  be  Christians  that  you  may  have  less 
trouble  in  their  management,  your  work  more  honestly 
done,  and  your  pecuniary  interest  more  prospered. 
"Thou,  therefore,  which  teachest  another,  teachest  thou 
not  thyself?"  "First  cast  out  the  beam  out  of  thine 
own  eye." 

Or,  your  manner  of  instruction  may  be  improper. 
You  may  look  at  them  and  speak  to  them,  and  pray  for 
them  in  your  meetings,  with  harshness  and  haughtiness. 
God  resisteth  the  proud  in  religion,  and  so  doth  man. 
You  may  make  them  feel  at  an  infinite  remove  from  you 
and  that  there  is  no  common  ground  in  Christianity, 
upon  which  master  and  servant  may  happily  meet.  Or, 
falling  into  the  other  extreme,  you  may  come  to  them 
with  undue  familiarity  and  affectation  of  regard — in 
simpering,  canting  tones  and  expressions  —  elevating 
them  to  an  equality  with  yourself,  not  as  a  Christian, 
but  as  a  master.  As  a  consequence  the  dignity  of  your 
relation  towards  them  perishes,  and  with  it  your  respect 
and  influence.     Christianity  is  neither  to  be  Drofessed, 


188  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

nor  taught,  so  as  to  break  down  the  orders  in  society 
established  in  the  providence  of  God,  and  distinctly 
recognized  by  it. 

You  may  lack  regularity  and  ■perseverance  in  your 
instructions. 

Instruction  to  do  much  good,  should  be  regular  in  its 
occurrence,  and  persevered  in.  Learn  to  be  patient,  and 
to  moderate  your  expectations. 

Again,  when  I  instruct  my  people  they  presume  upon  it ; 
and  if  I  have  occasion  to  correct  one  of  them  immediately 
he  absents  himself  from  meeting,  and  thus  ends  religious 
instruction  with  him. 

Admitting  the  objection  to  be  true,  as  it  often  unques- 
tionably is,  yet  it  presents  no  bar,  but  a  difficulty,  in  the 
way  of  the  discharge  of  duty ;  a  difficulty  which  must 
be  encountered  and  overcome  in  the  best  manner  possi- 
ble. You  have  to  contend  with  the  bad  temper  of  chil- 
dren after  correction  sometimes,  and  so  will  you  with 
that  of  servants. 

See  to  it,  first  of  all,  that  your  plantation  or  family 
discipline  be  just,  then  carry  it  into  effect,  in  all  neces- 
sary cases,  with  all  authority,  without  fear  or  partiality, 
and  ere  long  you  will  be  borne  out  by  the  consciences 
of  your  people.  They  know,  as  well  as  you  do,  that  a 
servant  who  knows  his  master's  duty  and  will  not  do  it 
must  be  made  to  do  it ;  and  that  this  is  the  doctrine  both 
of  religion  and  reason.  A  steady,  just,  and  efficient 
discipline  conduces  to  the  happiness  of  both  master  and 
servant.  Some  of  your  people  in  the  beginning  of  your 
efforts,  through  ignorance  and  viciousness,  may  presume 
upon  your  instructions;  but  persevere  in  them,  and  in 
ordinary  and  necessary  discipline,  annexing  rewards 
to   good   conduct,  and  the    result  will  be  satisfactory. 


OBLIGATIONS    OF    THE    CHURCH.  189 

There  are  owners  whose  experience  accords  with  what 
we  have  now  advanced. 

A  minister  of  the  Gospel  sat/5,  J  cannot  preach  to  the 
Negroes;  I  am  not  able  to  make  myself  understood ;  I 
have  no  turn  for  it. 

A  sad  confession,  and  an  excuse  never  to  be  admitted. 
Your  Divine  Master,  "  preached  the  Gospel  to  the  poor." 
—  Matt.  11  :  5.  He  was  not  above  noticing  poor  ser- 
vants, and  visiting  them  in  their  sickness,  and  even 
performing  miracles  for  their  healing.  —  31att.  8  :  5-13. 
His  spirit  was  poured  out  upon  them  as  well  as  upon 
others,  and  they  were  called  into  the  glorious  liberty  of 
the  Gospel  and  made  "the  Lord's  freemen."  —  1  Cor. 
7:  22.  His  Apostles  were  "forward  to  remember  the 
poor;"  spiritually  and  temporally.  They  preached  the 
Gospel  to  servants,  and  many  were  born  into  the  kingdom 
of  God  through  their  instrumentality.  They  baptized 
and  received  them  into  the  churches  along  with  their 
masters,  and  addressed  commands  to  them  in  their  letters 
to  the  churches.  —  Eph.  6:  5,  Col.  3  :  22.  Yea,  the 
great  Apostle  to  the  Gentiles,  receives  as  a  son  the  run- 
away, Onesimus,  "  begotten  in  his  bonds,"  and  kindly 
writes  his  master  Philemon,  a  letter  of  intercession,  and 
sends  him  back  with  it.  —  Epistle  to  Philemon. 

The  Apostles  make  it  the  duty  of  their  successors  in  the 
ministry  to  give  religious  instruction  to  servants,  and  to 
inculcate  upon  them  the  duties  of  their  station.  —  1  Tim. 
6:  1-5,  "let  as  many  servants  as  are  under  the  yoke 
count  their  masters  worthy  of  all  honor,"  —  "  These 
things  teach  and  exhort."  And  again  in  Titus2:  9-10. 
Surely  with  these  examples  and  precepts  before  him,  that 
"  workman  "  "  needeth  to  be  ashamed,"  who  surrounded 
with  servants  in  perishing  need  of  the  Gospel,  cannot 


190  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

'•  rightly  divide  to  them  the  word  of  truth."  He  should 
"  study  to  show  himself  approved  unto  God,"  in  this 
department  of  his  labor.  Woe  to  him,  if  he  fails  to  do 
so  through  sloth,  or  indifference  to  the  worth  of  the 
soul,  or  through  pride,  feeling  that  one  of  his  cultivation 
and  improvement  would  injure  his  style  of  composition 
and  manner  of  delivery,  and  would  lower  his  respecta- 
bility in  his  own  eyes  and  in  the  eyes  of  the  world,  by 
condescending  to  labor  among  Negro  servants,  and  by 
adapting  his  preaching  to  their  capacities! 

To  pass  by  the  sin,  it  is  an  absolute  disgrace  to  a  man 
"called  of  God  as  was  Aaron,"  not  to  be  able  to  make 
the  Gospel  intelligible  to  all  that  hear  him.  To  all  those 
who  make  this  excuse,  we  apply  the  ancient  adage, 
"  where  there  is  a  will  there  is  a  way." 

Once  more  :  the  minister  says,  my  church  allows  me  no 
time  to  preach  to  the  Negroes.  I  am  willing  to  do  so,  if 
I  could. 

In  the  first  place,  have  you  requested  time  to  do  so, 
after  presenting  to  your  church  the  obligation  of  affording 
particular  religious  instruction  to  the  Negroes  connected 
with  it?  Yea,  when  met  by  lukewarmness,  or  it  may  be, 
by  objections,  have  you  upon  your  conscience,  as  a  min- 
ister of  the  Gospel,  insisted  upon  it?  There  is  scarcely 
a  church  in  the  South  which  would  not,  upon  a  proper 
consideration  of  the  duty,  yield  to  the  wishes  of  its 
minister  in  this  respect. 

And  again:  when  you  accepted  the  call  to  the  pastoral 
office,  why  did  you  not  give  the  church  to  understand, 
distinctly,  that  you  would  devote  a  just  proportion  of 
your  labors  to  the  servants  attached  to  the  families  of  the 
congregation;  that  you  would  consider  yourself  the 
pastor  of  the  servants  as  well  as  of  the  masters,  parents 
and  children  1 


OBLIGATIONS    OF    THE    CHURCH.  191 

Such  an  interest  in  the  religious  instruction  of  ser- 
vants would  be  hailed  with  joy  by  many  churches,  and 
while  it  would  endear  their  ministers  to  them,  it  would 
give  them  increased  confidence  in  their  piety  and  a 
stronger  hope  of  being  benefited  by  their  labors. 

Should  it  so  happen  that  you  are  forbidden  to  preach 
to  the  Negroes  by  the  people  over  whom  you  are  settled, 
from  no  fault  of  your  own,  but  from  sheer  opposition  to 
the  work  of  religious  instruction,  your  course  undoubt- 
edly will  be  to  reason  the  case,  calmly,  conscientiously, 
and  decidedly,  and  wait  patiently  for  a  time,  and  when 
hope  of  change  expires,  withdraw  to  another  field.  The 
commission  is,  "  go  ye  into  all  the  world  and  preach  the 
Gospel  to  every  creature  :"  and  no  minister  ought  to  be 
influenced,  either  by  the  fear  or  favor  of  men,  to  go 
contrary  to  that  high  command.  It  is  set  down  among 
the  aggravated  offences  of  the  Jews,  and  as  filling  up  the 
measure  of  their  sins,  when  wrath  would  come  upon 
them  to  the  uttermost,  that  they  forbid  the  Apostles  "  to 
speak  to  the  Gentiles  that  they  might  be  saved." — 1 
Thes.  2  :  14-16.  But  while  these  remarks  are  made, 
it  becomes  me  to  say  as  a  matter  of  fact  and  of  justice 
to  the  Southern  churches,  that  I  have  never  known  nor 
heard  of  any  such  instance.  Efforts  for  the  religious 
instruction  of  the  Negroes  have  been  in  some  churches 
suspended  for  a  season,  on  account  of  the  excited  state 
of  public  ieeling,  to  be  resumed  when  that  excitement 
should  pass  away. 

W  e  have  occupied  sufficient  space  on  these  excuses. 
Excuses  we  have  none.  Do  not  let  us  make  them  ;  but 
faithfully  inquire  if  the  reason  of  our  neglect  of  duty, 
does  not  arise  from  ignorance  on  the  one  hand,  or  indis- 
position on  the  other? 


192  RELIGIOUS  INSTRUCTION  OP  THE  NEGROES. 


CHAPTER    111. 


OBJECTIONS. 


The  Objections  to  the  religious  instruction  of  the 
Negroes  in  the  slave  States,  turn  upon  two  grounds; — - 
the  first,  that  religious  instruction  tends  to  the  dissolution 
of  the  relations  of  society  as  now  constituted  ;  and  the 
second,  that  it  will  really  do  the  people  no  good,  but  lead 
to  insubordination. 

When  it  is  remembered  that  these  objections  have 
united  for  their  support,  the  interests,  the  passions,  the 
prejudices,  and  the  fears  of  the  objectors,  and  I  may  add, 
a  certain  degree  of  ignorance  and  of  opposition  to  reli- 
gion itself,  it  will  be  seen  that  they  are  very  strong,  and 
require  to  be  met  with  perfect  frankness  and  with  sober 
reason. 

For  myself,  in  urging  the  great  duty  of  the  religious 
instruction  of  the  Negroes  in  the  slave  States,  I  have 
no  concealments  to  make.  My  grand,  exclusive  object 
lias  ever  been  to  put  them  in  possession  of  that  which 
confers  peace  with  God  in  time  and  blessedness  with  him 
in  eternity.  I  do  not,  therefore,  pursue  religious  in- 
struction as  a  means  to  an  earthly  end;  so  that  while  I 
am  professedly  seeking  to  improve  their  spiritual  condi- 


OBLIGATIONS    OF    THE    CHURCH.  193 

tion,  I  am  actually  laboring  to  effect  changes  in  their 
temporal  condition.  I  have  not  so  learned  Christ.  As 
an  honorable  man,  as  a  minister  of  the  Gospel,  I  utterly 
repudiate  such  a  course  of  conduct.  The  preaching  of 
the  Gospel  for  the  salvation  of  the  souls  of  men  is  one 
thing  ;  the  changes  in  their  civil  relations  in  this  present 
life,  effected  by  the  influence  of  its  spirit  and  its  princi- 
ples, is  another.  The  former  is  the  office  of  the  ministry 
—  the  latter,  the  office  of  Divine  Providence.  I  am  not 
ashamed  of  the  Gospel  in  respect  to  the  former;  I  am 
not  afraid  to  trust  God  in  respect  to  the  latter. 

The  first  objection  is  this.  If  ice  suffer  our  Negroes 
to  be  instructed  the  tendency  will  be  to  change  the  civil 
relations  of  society  as  now  constituted. 

To  which  let  it  be  replied  that  we  separate  entirely 
their  religious  and  their  civil  condition,  and  contend  that 
the  one  may  be  attended  to  without  interfering  with  the 
other.  Our  principle  is  that  laid  down  by  the  holy  and 
just  One:  "render  unto  Caesar  the  things  which  are 
Caesar's  and  unto  God  the  things  that  are  God's."  And 
Christ  and  his  Apostles  are  our  example.  Did  they 
deem  it  proper  and  consistent  with  the  good  order  of 
society  to  preach  the  Gospel  to  servants  ?  They  did. 
In  discharge  of  this  duty,  did  the)-  interfere  with  their 
civil  condition?  They  did  not.  They  expressed  no 
opinion  whatever  on  the  subject,  if  we  except  that  which 
appears  in  one  of  the  Epistles  to  the  Corinthian  Church. 
(1st  Epistle,  c.  7:  v.  19-23.)  There  the  Apostle  Paul 
considers  a  state  of  freedom  preferable  to  one  of  servi- 
tude, and  advises  slaves  if  they  can  lawfully  obtain  their 
freedom,  to  do  it ;  but  not  otherwise.  He  does  not  treat 
the  question  as  one  of  very  great  moment  in  comparison 
to  the  benefits  of  the  Gospel.  "  Art  thou  called  being  a 
17 


194        RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

servant,  care  not  for  it,  but  if  thou  mayest  be  made  free, 
use  it  rather  ;  for  he  that  is  called  in  the  Lord  being  a 
servant  is  the  Lord's  freeman,"  etc.  May  we  not  follow 
in  the  footsteps  of  our  Saviour  and  his  Apostles,  and 
that  with  perfect  safety  too  ?  Yea,  and  without  pro- 
ceeding as  far  as  did  the  Apostle  Paul  ?  We  maintain 
that  in  judicious  religious  instruction  there  will  be  no 
necessary  interference  with  their  civil  condition.  The 
religious  teacher  must  step  out  of  his  way  for  the 
purpose. 

The  objection,  it  will  be  perceived,  is  levelled  against 
the  influence  of  the  Gospel  itself ;  and  if  the  Gospel 
will  subvert  the  institutions  of  our  society  then  we  should 
fear  to  be  instructed  in  it  ourselves,  and  banish  it  alto- 
gether. And  who  would  entertain  such  a  monstrous 
proposition? 

But  the  Gospel  is  to  be  preached  "  to  every  creature  ;" 
the  knowledge  of  the  Lord  is  to  fill  the  earth ;  Almighty 
God  has  so  promised,  and  he  will  make  it  good.  We 
cannot,  therefore,  resist  the  progress  of  the  Gospel. 
We  can  exclude  its  light  no  more  than  we  can  that  of 
the  sun.  It  is  destined  to,  and  will  ultimately,  reach 
every  Negro  in  our  land.  And  what  influences  its  spirit 
and  principles  are  in  the  providence  of  God  to  produce 
upon  their  condition  shall  be  produced  ;  but  the  precise 
nature  and  extent  of  those  influences  it  is  impossible  to 
determine.  We  may  reason  from  one  principle  to  an- 
other, and  draw  out  conclusion  after  conclusion,  into 
one  grand  result,  and  the  concatenation  of  the  whole, 
in  our  view,  be  perfect ;  and  yet  the  sovreignty  of  God 
like  a  disturbing  force  may  enter  in  and  preserve  the 
present  constitution  of  our  society  substantially  the  same. 
The  subject  is  one  of  those  "  secret  things "  which 


OBLIGATIONS    OF    THE    CHURCH.  195 

belong  to  God  alone.  His  providential  dealings  towards 
the  nations  of  the  earth  are  a  great  deep.  They  consti- 
tute the  wonders  of  History.  It  is  enough  for  every 
reasonable  and  every  Christian  man  to  know  that  the 
Gospel,  like  the  sun,  sheds  down  its  influences  upon 
mankind  decidedly  yet  calmly,  and  that  it  causes  all  its 
fruits  to  spring  forth  and  to  mature  in  their  season  with- 
out noise,  or  violence,  or  injustice,  if  men  will  but  allow 
to  it  its  perfect  way ;  and  that  those  influences  will  fill 
up  the  measure  of  the  angelic  song:  "Glory  to  God  in 
the  highest  and  on  earth  peace,  good  will  towards  men." 
—  Luke  2:  14. 

If  we  are  in  a  strait,  in  view  of  the  objection,  let  us 
make  the  pious  choice  of  David,  "let  us  fall  into  the 
hand  of  the  Lord,  for  his  mercies  are  great;  "  let  us  do 
what  he  so  clearly  defines  to  he  present  duty,  then  shall 
we  cast  ourselves  and  our  servants  into  his  hands,  and 
confidently  rely  upon  him  to  reveal  to  us  what  may  be 
our  future  duty,  and  to  guide  us  and  our  servants  quietly 
and  intelligently  in  the  way  that  we  should  go.  The 
path  of  present  duty,  on  this  as  well  as  on  all  other 
subjects,  is  the  path  of  safety. 

The  second  objection  is  —  If  we  suffer  nur  Negroes 
to  be  religiously  instructed.,  the  way  will  be  opened  for 
men  from  abroad  to  enter  in  and  inculcate  doctrines 
subversive  of  our  interests  and  safety. 

In  this  objection  the  Gospel  is  not  feared,  but  the 
agents  by  whom  it  is  preached.  Our  views  in  reply, 
shall  be  briefly  and  we  hope  satisfactorily  given. 

There  are  men,  who,  if  the  door  of  access  to  the 
Negroes  in  the  South  were  thrown  open  indiscriminately 
to  all,  would  enter  in  to  send  among  us  not  "  peace," 
but  literally  "  a  sword."     Men  who  fall  under  the  Apos- 


196  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

tie's  description  in  1  Tim.  6:  1-5,  and  from  whom,  in 
obedience  to  his  command  we  would  "  withdraw  our- 
selves." Against  the  introduction  of  "sucA"  there 
cannot  be  too  much  vigilance  observed. 

The  field  of  labor  among  the  Negroes  in  the  South, 
is  one,  in  many  respects,  of  no  ordinary  difficulty;  and 
it  is  the  dictate  as  well  of  benevolence  as  of  prudence 
to  inquire  into  the  character  and  qualifications  of  those 
who  enter  it.  They  should  be  Southern  men ;  men 
entitled  to  that  apellation  ;  either  those  who  have  been 
born  and  reared  in  the  South,  or  those  who  have  identi- 
fied themselves  with  the  South,  and  are  familiarly 
acquainted  with  the  structure  of  society  ;  in  a  word,  men 
having  their  interests  in  the  South.  Such  men  would 
possess  the  confidence  of  the  community ;  for  they 
would  not  act  in  their  official  connection  with  the  Ne- 
groes, in  such  a  manner  as  to  breed  disturbances,  which 
would  inevitably  jeopard  their  own  lives  and  tend  to  the 
utter  prostration  of  their  families  and  interests.  They 
would  also,  from  their  experience  and  observation  and 
knowledge,  be  competent  and  profitable  instructers  of 
the  Negroes. 

But  the  very  spirit  which  prompts  the  objection  refutes 
it.  For  how  is  it  possible  when  such  a  wary  vigilance 
is  manifested,  for  ministers  or  religious  teachers,  entire 
strangers  in  community,  to  come  in,  have  access  to  the 
Negroes  privately  and  publicly,  and  sow  the  seeds  of 
discontent  and  revolt?  It  is  impossible.  They  cannot 
come  unless  we  permit  them. 

Indeed,  the  most  effectual  method  to  preclude  the 
introduction  of  improper  teachers,  is  for  us  to  take  the 
religious  instruction  of  our  Negroes  into  our  own 
hands,  and  to  superintend  it  ourselves.     We  shall  then 


OBLIGATIONS    OF    THE    CHURCH.  J97 

know  who  their  teachers  are,  and  what  and  when  and 
where  they  are  taught. 

A  third  objection  is — The  religious  instruction  of 
the  Negroes  will  lead  to  neglect  of  duty  and  insubor- 
dination. 

I  ask  how  can  it  ?  You  reply :  why  the  very  attention 
you  bestow  upon  them  ;  the  very  instructions  you  give 
them  elevates  them  in  their  own  consideration,  prompts 
them  to  assume  an  equality  with  their  masters  and 
teaches  them,  piactically  at  least,  to  neglect  their  woik 
and  to  resist  discipline.  You  teach  them  that  "  God  is 
no  respecter  of  persons  ;"  that  "  he  hath  made  of  one 
blood  all  the  nations  of  men;"  "thou  shalt  love  thy 
neighbor  as  thyself;  "  "all  things  whatsoever  ye  would 
that  men  should  do  to  you,  do  ye  even  so  to  them ;  " 
what  use,  let  me  ask,  would  they  make  of  these  sen- 
tences from  the  Gospel  ? 

Let  it  be  replied  that  the  effect  urged  in  the  objection 
might  result  from  imperfect  and  injudicious  religious 
instruction ;  indeed  religious  instruction  may  be  commu- 
nicated with  the  express  design  on  the  part  of  the 
instructer  to  produce  the  effect  referred  to,  instances  of 
which  have  occurred.  But  who  will  say  that  neglect  of 
duty  and  insubordination  are  the  legitimate  effects  of  the 
Gospel  purely  and  sincerely  imparted  to  servants?  Has 
it  not  in  all  ages  been  viewed  as  the  greatest  civilizer  of 
the  human  race?  As  the  most  powerful  of  all  causes 
in  allaying  the  wild  and  stormy  and  rebellious  tempers 
of  the  mind,  and  reducing  men  to  habits  of  cheerful 
industry,  domestic  virtue,  submission  to  authority  and 
law,  and  peaceful  intercourse  in  society  ?  He  is  but 
poorly  read  in  the  history  of  his  race  who  knows  not 
and  who  believes  not  this  fact.  I  grant,  and  I  do  rejoice 
17* 


198  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

in  it,  that  religion  is  a  great  enlightener  of  the  human 
mind,  that  it  does  tend  to  give  an  elevation  to  character, 
and  dignity  and  importance  to  men ;  and  to  afford  a 
knowledge  of,  as  well  as  a  protection  to,  their  interests 
and  rights  in  their  connection  one  with  another.  But 
religion,  at  the  same  time,  teaches  all  men  submission 
to  the  will  of  God  expressed  both  in  his  Word  and  in 
his  Providence  ;  and  by  its  life  giving  spirit,  influences 
them  to  fulfil  the  duties  of  their  respective  callings  faith- 
fully and  quietly.  It  is  by  our  Lord  compared  to  salt ; 
it  preserves  as  well  as  purifies. 

The  Gospel  recognizes  the  condition  in  which  the 
Negroes  are,  and  inculcates  the  duties  appropriate  to  it. 
Ministers  are  commanded  by  the  Apostle  Paul  to  "  exhort 
servants  to  be  obedient  to  their  own  masters  and  to  please 
them  well  in  all  things;  not  answering  again,  not  pur- 
loining; but  showing  all  good  fidelity,  that  they  may 
adorn  the  doctrine  of  God  our  Saviour  in  all  things; 
for  the  grace  of  God,  that  bringeth  salvation,  hath  ap- 
peared to  all  men  ;  teaching  us  that  denying  ungodliness 
and  worldly  lusts,  we  should  live  soberly  righteously 
and  godly  in  this  present  world." — Titus  2:  9-12. 
Again:  "Let  as  many  servants  as  are  under  the  yoke 
count  their  masters  worthy  of  all  honor,  that  the  name 
of  God  and  his  doctrine  be  not  blasphemed.  And  they 
that  have  believing  masters  let  them  not  despise  them, 
because  they  are  brethren;  but  rather  do  them  service, 
because  they  are  faithful  and  beloved,  partakers  of  the 
benefit.  These  things  teach  and  exhort."  And  the 
Apostle  is  very  positive  with  ministers  that  they  impress 
these  duties  upon  servants,  for  in  the  next  verse  he  adds, 
—  "If  any  man  teach  otherwise,  and  consent  not  to 
wholesome  words,  even  the  words  of  our  Lord  Jesus 


OBLIGATIONS    OF    THE    CHURCH.  199 

Christ,  and  to  the  doctrine  which  is  according  to  godli- 
ness, he  is  proud,  knowing  nothing,  but  doting  about 
questions  and  strifes  of  words,  whereof  cometh  envy, 
strife  railings,  evil  surmisings,  perverse  disputings  of 
men  of  corrupt  minds,  and  destitute  of  the  truth,  suppos- 
ing that  gain  is  godliness  ;  from  such  withdraw  thyself." 
—  1    Tim.  6;  1-5. 

Writing  to  the  church  at  Ephesus,  he  saith,  "servants 
be  obedient  to  them  that  are  your  masters  according  to 
the  flesh  with  fear  and  trembling,  in  singleness  of  your 
heart,  as  unto  Christ.  Not  with  eye-service  as  men- 
pleasers  ;  but  as  the  servants  of  Christ,  doing  the  will  of 
God  from  the  heart,  with  good  will  doing  service,  as  to 
the  Lord  and  not  to  men  ;  knowing  that  whatsoever  good 
thing  any  man  doeth,  ihe  same  shall  he  receive  of  the 
Lord  whether  he  be  bond  or  free."  —  Eph.  6:  5-8. 
A  similar  passage  occurs  in  his  Epistle  to  the  church  at 
Collosse.  "  Servants  obey  in  all  things  your  masters 
according  to  the  flesh,  not  with  eye-service,  as  men- 
pleasers,  but  in  singleness  of  heart,  fearing  God;  and 
whatsoever  ye  do,  do  it  heartily,  as  to  the  Lord  and  not 
unto  men  ;  knowing  that  of  the  Lord  ye  shall  receive 
the  reward  of  the  inheritance,  for  ye  serve  the  Lord 
Christ.  But  he  that  doeth  wrong  shall  receive  for  the 
wrong  which  he  hath  done,  and  there  is  no  respect  of 
persons."  —  Col.  3:  22-25. 

The  Apostle  Peter  is  equally  decided.  "  Servants  be 
subject  to  your  masters  with  all  fear;  not  only  to  the 
good  and  gentle,  but  also  to  the  froward.  For  this  is 
thankworthy,  if  a  man  for  conscience  towards  God 
endure  grief,  suffering  wrongfully,  For  what  glory  is 
it  if  when  ye  be  buffeted  for  your  faults  ye  shall  take 
it  patiently  ?     But  if  when  ye  do  well  and  suffer  for  it, 


200  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

ye  take  it  patiently,  this  is  acceptable  with  God.  For 
even  hereunto  were  ye  called  ;  because  Christ  also  suf- 
fered for  us,  leaving  us  an  example,  that  ye  should  follow 
his  steps."  — I  Pet.  2:  18-25. 

Such  are  the  commands  of  the  Gospel  to  servants,  as 
comprehensive  of  their  duties  as  any  master  could  desire ; 
and  all  excuses  for  unfaithfulness  and  insubordination 
carefully  guarded  against.  Yea,  we  hear  the  Apostle 
Paul  exclaim,  "let  every  man  abide  in  the  same  calling 
wherein  he  was  called.  Art  thou  called  being  a  servant  ? 
Care  not  for  it;  but  if  thou  mayest  be  free  choose  it 
iather.  For  he  that  is  called  in  the  Lord  being  a  ser- 
vant, is  the  Lord's  freeman ;  likewise  also,  he  that  is 
called  being  free  is  Christ's  servant.  Ye  are  bought 
with  a  price,  be  not  ye  the  servants  of  men.  Brethren 
let  every  man  wherein  he  is  called,  therein  abide  with 
God."  — 1  Cor.  7:  20-24.  And  what  do  we  seethe 
same  Apostle  do?  He  restores  the  "unprofitable" 
Onesimus  to  Philemon  his  master,  though  he  had  escaped 
from  him  to  a  great  distance.  Thus  putting  into  prac- 
tice his  own  views  and  precepts.  He  calls  the  converted 
slave  "  a  brother  beloved,"  now  to  be  specially  regarded 
by  Philemon,  not  only  as  a  servant  "in  the  flesh,"  but 
as  a  Christian  servant  "  in  the  Lord."  The  Apostle 
Paul  holds  the  most  perfect  fellowship  with  his  master, 
as  a  truly  christian  man  ;  in  whose  household  there  was 
a  company  of  believers  —  "a  church"  —  for  whom  he 
prayed  "  always ; "  in  whose  "  faith  and  love  toward 
the  Lord  Jesus  and  toward  all  saints  "  he  had  "  great 
joy  and  consolation."  He  calls  him  "  brother"  —  "  our 
dearly  beloved  and  fellow-laborer."  He  felt  no  scruples 
in  receiving  and  laboring  with  him  in  the  Gospel.  His 
letter  to  Philemon  for  its  Christian  courtesy,  delicacy, 
and  tenderness,  is  above  all  praise. 


OBLIGATIONS    OF    THE    CHURCH.  201 

We  now  ask,  will  the  duties  of  servants  to  their  mas- 
ters be  neglected,  and  their  authority  despised,  by 
instructions  of  this  sort,  and  by  a  careful  adherence  to 
the  example  of  the  Apostle  Paul  on  the  part  of  the 
ministers  of  the  Gospel?  No  never.  Is  not  the  discharge 
of  duty  made  more  sure  and  faithful,  and  respect  for 
authority  strengthened  by  considerations  drawn  from  the 
omniscience  of  God  and  the  retributions  of  eternity? 
The  fact  is  not  to  be  questioned.  Joseph  exclaimed, 
"  how  can  I  do  this  great  wickedness  and  sin  against 
God  ?  "  And  what  was  the  reply  of  the  Christian  Negro 
when  the  ground  of  his  obedience  and  fidelity  to  hi3 
master  was  inquired  into?  "Sir,  I  fear  God,  whose 
eyes  are  in  every  place  beholding  the  evil  and  the  good; 
therefore  do  I  obey  and  am  faithful  as  well  behind  my 
master's  back  as  before  his  face." 

What  parent  considers  the  religious  instruction  of  his 
childien,  as  having  a  tendency  to  make  them  more 
wicked  and  rebellious?  Should  neglect  of  duty  and 
insubordination  ensue  upon  the  religious  instruction  of 
servants,  the  fault  will  be  discovered  in  imperfect  instruc- 
tion, or  in  the  mismanagement  of  the  master. 

A  fourth  objection.  The  Negroes  will  embrace 
seasons  of  religious  worship,  for  originating  and 
executing  plans  of  insubordination  and  villany. 

This  might  be  the  case  if  they  were  allowed  to  con- 
gregate on  plantations  at  night,  and  at  places  of  worship 
on  the  Sabbath  without  a  proper  regulation  of  their 
assemblies,  or  any  supervision  of  a  responsible  white 
teacher,  or  of  planters  themselves.  And  for  the  reason 
that  masses  of  men,  especially  of  ignorant  and  vicious 
men,  coming  together  under  little  or  no  restraint,  natu- 
rally, yea,  inevitably,  fall  into  excesses  and  riots.     But 


202  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

a  proper  regulation  of  the  times  and  places  of  meeting, 
and  the  faithful  supervision  of  religious  teachers,  assisted 
by  deacons  and  elders,  or  planters,  would  preclude  all 
serious  disorders.  An  experience  of  some  eight  years, 
confirms  me  in  the  opinion.  For  in  five  or  six  hundred 
meetings  upon  plantations  during  the  week,  and  at 
stations  foi  preaching  on  the  Sabbath,  with  congregations 
varying  from  twenty  to  five  hundred  and  more,  I  have 
never  been  disturbed  during  a  single  meeting  with  any 
noise  or  riot,  and  not  more  than  three  times  have  I  had 
occasion,  after  services,  to  interfere  in  checking  disor- 
derly conduct ;  and  in  the  instances  referred  to,  they 
were  private  quarrels,  the  parties  meeting  and  in  a 
moment  of  passion,  assaulting  each  other.  As  it  so 
happened,  in  each  instance,  I  was  alone  amidst  hundreds 
of  them,  and  a  single  command  quelled  the  disturbance 
instantly.  Wherever  religious  meetings  have  been  em- 
braced for  purposes  specified  in  the  objection,  on  inquiry 
it  will  be  found  that  the  people  were  left  to  themselves 
and  so  fell  into  temptation. 

But  why  are  men  so  tenacious  of  religious  meetings 
and  of  religious  teachers,  as  though  the  Negroes  had 
no  other  kind  of  meetings  and  no  other  kind  of  teachers  ? 
Are  they  not  privileged  to  assemble  for  feasting  and 
merriment?  Do  they  not  have  their  balls  and  parties  of 
pleasure,  in  town  and  country?  Are  they  not  collected 
for  miles  around  to  bushings  and  other  kinds  of  job- 
labor,  where  they  drink  and  sing  and  revel  like  baccha- 
nals? What  troops  of  them  walk  our  streets  in  idle 
search  for  labor?  or  sit  in  market  plaecs  all  daylong? 
Are  there  not  portions  of  all  our  chief  towns  inhabited 
chiefly  by  them,  with  the  most  perfect  communication 
from  house  to  house  at  all  hours,  and  to  whom  men  of 


OBLIGATIONS    OF    THE    CHURCH.  203 

various  characters  and  designs  may  find  an  introduction  ! 
Do  they  not  rendezvous  at  low  tippling  shops,  on  terms 
of  companionship  with  their  vicious  keepers;  some  of 
which  are  complete  Negro  exchanges,  where  all  that 
transpires  in  the  social,  the  religious,  the  civil,  and  the 
political  world,  is  regularly  made  known  and  sagely 
discussed?  "Judge  not  according  to  the  appearance 
hut  judge  righteous  judgement."  —  John  7:  24. 

A  fifth  objection  is  religious  instruction  will  do  no 
good;  it  will  only  wake  the  Negroes  worse  men  and 
worse  hypocrites? 

It  will  be  unnecessary  to  dwell  upon  this  objection, 
since  it  has  been  answered  by  much  that  has  already 
been  advanced  ;  and  because  those  who  urge  it,  do  not 
(as  charity  bids  us  conclude,)  really  believe  in  its  truth  ; 
unless  indeed,  they  be  avowed  and  malicious  infidels; 
and  we  have  reason  to  be  thankful  there  are  very  few 
such  amongst  us. 

Who  are  we?  In  what  age  and  in  what  country  of 
the  world  do  we  live  that  we  should  question  the  excel- 
lency of  the  Gospel,  the  propriety  of  preaching  it  "  to  the 
poor;  "  What  is  the  Gospel?  Is  it  not,  "the  grace  of 
God  that  bringeth  salvation  ;  teaching  us  that  denying 
ungodliness  and  worldly  lusts,  we  should  live  soberly, 
righteously  and  godly  in  this  present  world;  looking 
for  that  blessed  hope  and  the  glorious  appearing  of  the 
great  God  and  our  Saviour  Jesus  Christ,  who  gave 
himself  for  us,  that  he  might  redeem  us  from  all  iniquity 
and  purify  unto  himself  a  peculiar  people,  zealous  of 
good  works?" —  Titus  2:  11-14.  This  is  the  Gospel. 
These  are  the  things  which  we  are  to  teach  and  exhort. 
And  is  it  under  such  teaching  and  exhortation  that  men 
will  increase  in  crime  and  hypocrisy?     Why  should  the 


204  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

Gospel  produce  an  effect  on  Negroes,  contrary  to  that 
which  it  is  designed  to  produce,  and  which  it  actually  pro- 
duces on  all  other  men,  and  on  some  whose  condition  is 
worse  than  theirs  ?  Who  may  limit  the  power  of  the 
Holy  Ghost  the  Third  Person  of  the  adorable  Trinity  ? 
Is  any  thing  too  hard  for  Him,  in  the  regeneration  and 
sanctification  of  men  ?  The  immortal  mind  may  be 
darkened  and  polluted  with  ignorance  and  sin,  yea,  sunk 
to  the  lowest  depths;  —  but  the  immortal  mind  is  there, 
and  that  precious  jewel,  by  the  omnipotent  and  gracious 
energies  of  the  Holy  Ghost,  through  the  word  of  God, 
may  be  regenerated,  cleansed  of  its  defilements,  filled 
with  light  and  purity  and  fitted  for  the  highest  and  most 
honorable  uses  both  in  this  world  and  in  that  which  is 
to  come. 

The  objection  is  not  supported  by  a  solitary  fact. 
Wherever  Negroes  have  really  eifjoyed,  for  any  reasona- 
ble time,  the  privileges  of  the  Gospel,  in  point  of  general 
intelligence,  morality  and  order,  they  are  in  advance  of 
those  who  have  not  enjoyed  them.  Is  it  not  conceded 
that  a  truly  pious  servant  gives  less  trouble  and  is  more 
profitable  than  one  who  is  not?  Is  (here  one  master  in 
a  thousand  who  does  not  desire  such  servants?  Is  it 
not  true,  that  the  most  pious  servants  exert  the  happiest 
influence  in  promoting  honesty  and  good  order  on  plan- 
tations and  in  communities? 

That  there  is  a  large  number  of  nominal  christians 
among  the  Negroes,  I  do  not  deny.  But  why  is  it  so  ? 
Are  they  made  hypocrites  by  faithful  instruction  ?  No. 
The  abounding  of  spurious  religion,  results  from  a  defi- 
ciency of  faithful  instruction;  and  a  too  hasty  admission 
into  the  church  after  a  profession  of  conversion,  and 
pretty  much  an  entire  neglect  of  their   further   instruc- 


OBLIGATIONS    OF    THE    CHURCH.  205 

lion  after  being  admitted.  A  reformation  on  our  part 
in  regard  to  these  paiticulars,  would  produce  a  happy- 
effect  upon  the  purity  and  permanency  of  their  religious 
character.  Nominal  Christianity  abounds  most  in 
chutches  where  the  instruction  and  discipline  are  most 
imperfect  and  weak,  and  from  which  the  influence  of 
competent  white  instructers  is  most  withdrawn. 

But  one  or  two  irregularities  in  their  meetings,  one  or 
two  defections  from  profession,  are  sufficient  to  preju- 
dice the  minds  of  many  against  the  religious  instruction 
of  the  Negroes.  Because  they  remain  impenitent  and 
pervert  the  Gospel  and  deceive  their  fellow  men,  there- 
fore are  they  unworthy  of  it?  Who  then  would  be 
worthy,  if  God  should  deal  with  men  according  to  this 
rule  ?  Where  is  there  a  church  on  earth  in  which  all  the 
members  are  pure?  What  did  the  Apostle  say  of  some 
of  the  members  of  the  churches  at  Corinth  and  at 
Philippi;  and  of  the»churches  in  Galatia  ?  Did  not  our 
Lord  himself  say  that  when  the  householder  sowed  wheat 
his  enemy  sowed  tares  ;  that  the  net  cast  into  the  sea 
gathered  of  every  kind,  both  bad  and  good? 

Admit  the  objection  to  be  true,  in  its  fullest  extent, 
and  what  then?  Does  it  annul  our  duty?  Far  from  it. 
Let  them  harden  themselves  and  grow  worse  under  the 
means  of  grace  ;  whether  they  will  hear  or  forbear,  we 
are  to  do  our  duty;  we  are  to  obey  God;  we  are  to 
throw  the  responsibility  of  their  salvation  upon  their 
own  shoulders,  and  clear  our  garments  of  their  blood. 

The  objections  now  considered,  we  do  not  deem  of 
sufficient  weight  to  alter  the  conclusion  to  which  we 
have  already  come,  that  it  is  our  duty  to  impart  sound 
religious  instruction  to  our  colored  population  in  the 
slave  States. 
18 


206  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 


CHAPTER    IV. 

BENEFITS. 

Let  us  proceed  to  the  more  agreeable  employment 
of  showing  the  Benefits,  which  would  flow  from  the 
religious  instruction  of  the  Negroes. 

There  would  be  a  better  understanding  of  the  relation 
of  master  and  servant :  and  of  their  reciprocal  duties. 

Not  much  has  been  published  in  our  country  on  the 
relation  and  duties  of  master  and  servant.  And  it 
seems  strange  that  it  should  be  so,  and  since  that  relation 
has  existed  so  long  and  become  so  extensive;  since  so 
much  involving  private  and  public  happiness,  depends 
upon  the  faithful  discharge  of  the  duties  of  it.  Not 
much  inquiry  and  discussion,  in  the  way  of  conversation 
has  been  indulged  in,  on  the  general  subject;  and  not 
much  preaching  upon  it  from  the  pulpit. 

There  are  many  of  our  owners  who  have  never  given 
themselves  the  trouble,  with  the  Scriptures  in  their 
hands  for  a  guide,  solemnly  and  prayerfully  to  inquire 
into  the  number  and  nature  of  those  duties  which  they 
owe  to  their  servants  and  are  in  reason  and  in  conscience 
bound  to  perform.  Nor  do  \vc  think  that  there  are  many 
servants  who  have  been  instructed  and  understand  theia 


OBLIGATIONS    OF    THE    CHURCH.  20? 

duties  towards  their  masters  and  from  what  motives  they 
should  discharge  them.  What  is  the  consequence? 
Why,  ignorance  and  indifference  exist  both  on  the  one 
part  and  on  the  other.  Too  much  is  left  to  custom,  to 
chance,  to  interest  and  convenience,  to  impulses.  The 
principle  which  regulates  the  relation  and  its  duties,  I 
have  heard  defined  thus:  on  the  part  of  the  master, 
"  get  all,  and  gice  back  as  little  as  you  can  ;  "  and  on 
the  part  of  the  servant,  "  give  as  little,  and  get  back  all 
you  can."  And  what  is  the  principle  thus  defined? 
Pare  selfishness  !  Considering  what  human  nature  is 
and  observing  the  conduct  of  masters  and  servants,  we 
have  ground  to  fear  that  there  is  too  much  truth  in  the 
existence  and  influence  of  this  principle.  But  we  con- 
stantly see  the  severity  of  it  mitigated,  even  by  itself, 
lest  it  should  over-shoot  its  own  ends,  and  especially  by 
feelings  of  attachment  and  benevolence  that  spring  up 
between  superiors  and  inferiors. 

There  is  something,  however,  above  all  this,  that  is 
needed,  and  that  something  is  the  introduction  of  reli- 
gion. Religion  will  tell  the  master  that  he  is  a  master 
"according  to  the  flesh,"  only;  that  his  servants  are 
fellow-creatures,  and  he  has  a  master  in  heaven  to  whom 
he  shall  finally  account  for  his  treatment  of  them. 
Religion  will  tell  the  servant  "  to  be  obedient  to  masters 
according  to  the  flesh,  with  fear  and  trembling,  in  single- 
ness of  heart  as  unto  Christ ;  knowing  that  whatsoever 
good  thing  any  man  doeth,  the  same  shall  he  receive  of 
the  Lord  whether  he  be  bond  or  free."  The  master  will 
be  led  to  inquiries  of  this  sort.  In  what  kind  of  houses 
do  I  permit  them  to  live  ;  what  clothes  do  I  give  them 
to  wear;  what  food  to  eat;  what  privileges  to  enjoy  ? 
In  what  temper  and  manner,  and  in  what  proportion  to 


208  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

their  crimes  do  I  allow  them  to  be  punished  ?  "What 
pare  do  I  take  of  their  family  relations?  What  am  I 
doing  for  their  souls'  salvation?  In  fine,  what  does  God 
require  me  to  do  to,  and  for  them  and  their  children,  in 
yiew  of  their  happiness  here  and  hereafter?  Light  will 
insensibly  break  into  his  mind.  Conscience  will  be 
quickened,  and  before  he  is  aware  perhaps,  his  servants 
will  be  greatly  elevated  in  his  regards,  and  he  will  feel 
himself  bound  and  willing  to  do  more  and  more  for 
them.  The  government  of  his  plantation  will  not  be  so 
purely  selfish  as  formerly.  His  interest  will  not  be  the 
sole  object  of  pursuit,  nor  offences  against  that  visited 
with  sorer  punishment  than  offences  against  God  himself. 
He  will  have  an  eye  to  the  comfort,  the  interest  of  his 
people,  and  endeavor  to  identify  their  interest  with  his, 
and  also  to  make  th,em  see  and  feel  it  to  be  so.  It  will 
be  a  delight  to  him  to  see  them  enjoy  the  blessings  of 
the  providence  and  the  grace  of  God. 

Such  an  attempt  at  a  discharge  of  duty  on  religious 
grounds,  will  produce  favorable  influences,  upon  the 
feelings  and  conduct  of  servants.  Religion  will  cause 
them  to  understand  their  duties  better,  and  to  perform 
them  more  perfectly  and;  cheerfully. 

The  pecuniary  interests  of  masters  will  be  advanced 
as  a  necessary  consequence. 

I  do  not  mean  that  the  introduction  of  the  Gospel  upon 
a  plantation  in  and  of  itself  puts  new  life  and  vigor  into 
the  laborers  and  the  soil  which  they  cultivate,  and  neces- 
sarily makes  them  more  profitable  to  owners,  than 
plantations  where  the  Gospel  is  not  introduced  at  all. 
By  no  means.  Such  a  statement  would  be  unfounded 
in  fact.  For  there  are  owners  who  take  no  pains  what- 
ever to  have  their  Negroes  instructed  ;  but  who  feed  and 


OBLIGATIONS    OP    THE    CHURCH.  209 

clothe  and  lodge  them  well,  and  are  humane  and  take 
the  best  care  of  them,  and  by  careful,  skilful  and  push- 
ing management,  go  far  beyond  their  religious  neigh- 
bors in  their  incomes.  But  I  mean,  that  religious 
instruction  is  no  detriment,  but  rather  a  benefit :  that, 
other  things  being  equal,  the  plantation  which  enjoys 
religious  instruction  will  do  better  for  the  interests  of 
its  owner,  than  it  did  before  it  enjoyed  such  instruction. 
Virtue  is  more  profitable  than  vice  ;  while  this  is  allowed 
to  be  no  discovery,  no  man  will  question  its  truth. 

Increased  attention  to  the  temporal  comfort  of  servants 
would  improve  their  health;  and  the  expense  of  lost 
labor  by  sickness,  and  of  physicians'  bills  would  be  saved. 
Their  wants  being  more  liberally  supplied  and  sharing 
more  largely  in  the  fruit  of  their  labors,  many  tempta- 
tions to  theft,  to  which  they  are  exposed,  would  be 
removed ;  and  they  would  become  more  industrious 
and  saving.  Crime  would  be  diminished.  For  teachers 
in  order  to  reformation,  would  charge  upon  the  Negroes 
the  sins  to  which  they  are  most  addicted  and  expose 
their  enormity  and  consequent  punishment  in  the  world 
to  come.  They  are  sometimes  found  guilty  of  notorious 
sins  and  scarcely  know  that  they  are  sins  at  all.  Reli- 
gious instruction  would  lead  them  to  respect  each  other 
more,  to  pay  greater  regard  to  mutual  character  and 
rights  ;  the  strong  would  not  so  much  oppress  the  weak  ; 
family  relations  would  be  less  liable  to  rupture;  in 
short,  all  the  social  virtues  would  be  moie  honored  and 
cultivated.  Their  work  would  be  more  faithfully  done ; 
their  obedience  more  universal  and  more  cheerfully  ren- 
dered. The  genuine  effects  of  religion  upon  them  would 
be,  "  with  good  will  doing  service,  as  to  the  Lord  and 
not  unto  men." 


210  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

And  who  can  tell  the  pleasurable  feelings  of  a  humane 
and  Christian  master,  in  view  of  a  moral  leformalion  of 
his  servants?  He  will  thank  God  that  he  is,  if  not 
wholly,  yet  measurably  relieved  from  perpetual  watching, 
from  fault-finding  and  threatening  and  heart-sickening 
severity ;  and  that  he  can  begin  at  least  to  govern  some- 
what by  the  law  of  love.  The  good  character  of  his 
people  render  them  more  valuable  as  property ;  and 
even  should  he  not  make  as  much  as  formerly,  the  loss 
is  more  than  balanced  by  what  he  sees  his  people  enjoy 
and  by  the  comfort  and  satisfaction  which  he  possesses 
himself. 

The  religious  instruction  of  the  Negroes  will  contri- 
bute to  safety. 

"The  thing  that  hath  been  it  is  that  which  may  be  ;" 
and  although,  as  a  slave-holding  country,  we  are  so 
situated,  that,  so  far  as  man  can  see,  the  hope  of  success 
on  the  part  of  our  laboring  class,  in  any  attempt  at  rev- 
olution is  forlorn,  yet  no  enemy  (if  there  be  an  enemy) 
should  be  despised,  however  weak,  and  no  danger 
unprovided  for,  however  apparently  remote.  Success 
may  not  indeed  crown  any  attempt,  but  much  suffering 
may  be  the  consequence  both  on  the  one  part  and  on 
the  other.  It  is  then  but  a  prudent  foresight,  a  dictate 
of  benevolence  and  of  wisdom,  to  originate  and  set  in 
operation  means  that  may  act  as  a  check  upon,  if  not 
a  perfect  preventive  of  evil. 

I  am  a  firm  believer  in  the  efficacy  of  sound  religious 
instruction,  as  a  means  to  the  end  desired.  And  reasons 
may  be  given  for  that  belief.  They  are  to  be  discovered 
in  the  very  nature  and  tendency  of  the  Gospel.  Its 
nature  is  peace,  in  the  broadest  and  fullest  extent  of  the 
word.     Its  tendency,  even  when  its  transforming  influ- 


OBLIGATIONS    OF    THE    CHURCH.  211 

ence  upon  character  is  not  realized,  is  to  soften  down 
and  curb  the  passions  of  man ;  to  make  him  more 
respectful  of  another's  interests,and  more  solicitous  of  his 
favor;  more  obedient  under  authority,  and  patient  under 
injuries;  and  to  enhance  infinitely  in  his  estimation  the 
value  of  human  life.  His  conscience  is  enlightened  and 
his  soul  is  awed.  He  knows  God  reigns  to  execute 
judgment,  and  it  will  require  greater  effort  to  excite  him 
to  unhallowed  deeds.  But  when  character  is  transformed 
by  the  Gospel,  its  nature  and  tendency  are  perfected. 
The  servant  recognizes  a  superintending  Providence,  who 
disposes  of  men  and  things  according  to  his  pleasure; 
that  his  Gospel  comes  not  with  reckless  efforts  to  wrench 
apart  society  and  break  governments  into  pieces,  but  to 
define  clearly  the  relations  and  duties  of  men,  and  to  lay 
down  and  render  authoritative,  those  general  principles 
of  moral  conduct  which  will  result  in  the  happiness  of 
the  whole,  and  in  the  peaceable  removal  of  every  kind 
of  evil  and  injustice.  —  To  God,  therefore,  he  commits 
the  ordering  of  his  lot,  and  in  his  station  renders  to  all 
their  dues,  obedience  to  whom  obedience,  and  honor  to 
whom  honor.  He  dares  not  wrest  from  the  hand  of  God 
his  own  care  and  protection.  While  he  sees  a  preference 
in  the  various  conditions  of  men  he  remembers  the 
words  of  the  Apostle  :  —  "Art  thou  called  being  a  ser- 
vant? Care  not  for  it;  but  if  thou  mayest  be  free,  use 
it  rather.  For  he  that  is  called  in  the  Lord,  being  a 
servant,  is  the  Lord's  freeman  :  likewise,  also,  he  that  is 
called  being  free,  is  Christ's  servant.  Ye  are  bought 
with  a  price,  be  not  ye  the  servants  of  men.  Brethren, 
let  every  man  wherein  he  is  called,  therein  abide  with 
God." 


212  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

Besides  the  general  and  special  influences  of  the  Gospel 
now  adverted  to,  safety  will  be  connected  with  the  very 
dispensation  of  it,  in  two  particulars,  which  1  would  not 
omit  to  mention.  The  first  is  :  —  The  very  effort  of 
masters  to  instruct  their  people,  creates  a  strong  bond  of 
union  and  draws  out  their  kindly  feelings  to  their  masters : 
kindness  produces  kindness  :  love  begets  its  own  likeness. 
The  presence  also  of  white  instructers,  settled  ministers 
or  missionaries,  in  their  private  as  well  as  public  religious 
assemblies  and  free  intercourse  with  the  people  and  with 
their  influential  men  and  leaders,  exert  a  restraining 
influence  upon  any  spirit  of  insubordination  that  may 
exist,  and  at  the  same  time  give  opportunities  for  its 
detection.  The  Negroes  are  as  capable  of  strong  per- 
sonal attachments  to  their  religious  instructers  as  are  any 
other  people;  and  of  their  own  will  are  inclined  to  make 
confidential  communications. 

The  second  particular  is,  that  the  Gospel  being  dis- 
pensed in  its  purity,  the  Negroes  will  be  disabused  of 
their  ignorance  and  superstition,  and  thus  be  placed 
beyond  the  reach  of  designing  men.  The  direct  way  of 
exposing  them  to  acts  of  insubordination  is  to  leave 
them  in  ignorance  and  superstition,  to  the  care  of  their 
own  religion.  Then  may  the  blind  lead  the  blind,  and 
both  shall  fall  into  the  ditch  :  then  may  they  be  made  the 
easy  and  willing  instruments  of  avarice,  of  lust,  of  power 
or  of  revenge.  Ignorance  —  religious  ignorance  —  so 
far  from  being  any  safety,  is  the  very  marrow  of  our  sin 
against  this  people,  and  the  very  rock  of  our  danger. 
Religion  and  religious  teachers  they  must  and  will  have, 
and  if  they  are  not  furnished  with  the  true  they  will  em- 
brace the  false.  And  what,  I  would  add,  is  the  language 
of  facts  on  the  point  under  our  notice. 


OBLIGATIONS    OF    THE    CHURCH.  213 

In  the  conspiracy  in  the  city  of  New  York  in  1712, 
Mr.  Neau's  school  for  the  religious  instruction  of  the 
Negroes  was  blamed  as  the  main  occasion  of  the  barba- 
rous plot.  And  yet,  "  upon  full  trial  the  guilty  Negroes 
were  found  to  be  such  as  never  came  to  Mr.  Neau's  school, 
and  what  is  very  observable,  the  persons  whose  Negroes 
were  found  most  guilty,  were  such  as  were  the  declared 
opposers  of  making  them  Christians  1  " 

The  rebellions  in  1739  and  the  three  in  1739,  in  South 
Carolina,  were  fomented  by  the  Spaniards  in  St.  Augus- 
tine, and  religion  had  nothing  to  do  with  them.  The 
ground  of  that  in  1741  in  New  York  city  again,  I  do 
not  precisely  understand;  but  it  is  pretty  well  ascertained 
that  it  was  not  religion.  It  is  questioned  whether  the 
whites  were  not  wholly  deluded.  There  is  evidence  to 
believe  that  there  was  no  plot  at  all  on  the  part  of  the 
Negroes,  although  they  suffered  terribly. 

Of  that  of  1616,  in  Camden  South  Carolina,  discovered 
and  suppressed,  Mr.  F.  G.  Deliesseline  writes:  "Two 
brothers  engaged  in  this  rebellion  could  read  and  write, 
and  were  hitherto  of  unexceptionable  characters.  They 
were  religious,  and  had  always  been  regarded  in  the  light 
of  faithful  servants.  A  few  appeared  to  have  been  actu- 
ated by  the  instinct  of  the  most  brutal  licentiousness, 
and  by  the  lust  of  plunder;  but  most  of  them  by  wild 
and  frantic  ideas  of  the  rights  of  man,  and  the  miscon- 
ceived injunctions  and  examples  of  Holy  Writ  !  "  —  E. 
C.  Holland's  Refutation,  etc.  p.  76. 

Of  that  of  1822,  in  Charleston  South  Carolina,  Mr. 
Benjamin  Elliott  writes  :  "  This  description  of  our  popu- 
lation had  been  allowed  to  assemble  for  religious  instruc- 
tion. The  designing  leaders  in  the  scheme  of  villainy 
availed  themselves  of  these  occasions  to  instil  sentiments 


214  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

of  ferocity  by  falsifying  the  Bible!"  Then  he  pro- 
ceeds to  show  how  it  was  done  and  adds,  "  such  was 
their  religion  —  such  the  examples  to  be  imitated." 
Further  on  Mr.  Elliott  remarks,  —  "Another  impedi- 
ment to  the  progress  of  conspiracy,  will  ever  be  the 
fidelity  of  some  of  our  Negroes.  The  servant  who  is 
false  to  his  master  would  be  false  to  his  God.  One  act 
of  perfidy  is  but  the  first  step  in  the  road  of  corruption 
and  of  baseness;  and  those  who  on  this  occasion  have 
proved  ungrateful  to  their  owners,  have  also  been  hypo- 
crites in  religion  !  "  —  Same  pamphlet,  pp.  79,  SO.  Re- 
ferring to  the  same  affair  of  1822,  Mr.  C.  C.  Pinckney 
remarks  —  "On  investigation  it  appeared  that  all  con- 
cerned in  that  transaction,  except  one,  had  seceded 
from  the  regular  Methodist  Church  in  1817  and  formed 
a  separate  establishment,  in  connection  with  the  African 
Methodist  Society  in  Philadelphia  ;  whose  bishop,  a  col- 
ored man,  named  Allen,  had  assumed  that  office,  being 
himself  a  seceder  from  the  Methodist  Church  of  Penn- 
sylvania. At  this  period  Mr.  S.  Bryan,  the  local  minister 
of  the  regular  Methodist  Church  in  Charleston,  was 
so  apprehensive  of  sinister  designs,  that  he  addressed  a 
letter  to  the  city  council,  on  file  in  the  council  chamber, 
dated  8th  November,  1817,  stating  at  length  the  reasons 
of  his  suspicion."  —  Address,  Note  B.  p.  20. 

The  South  Hampton  affair,  in  Virginia,  in  1832,  was 
originated  by  a  man  under  color  of  religion,  a  pretender 
to  inspiration.  As  far  back  as  1825  the  Rev.  Dr.  J.  H. 
Rice,  in  a  discourse  on  the  injury  done  to  religion  by 
ignorant  teachers,  warned  the  people  of  Virginia  against 
the  neglect  of  the  proper  religious  instruction  of  the 
Negroes,  and  the  danger  of  leaving  them  to  the  control 
of  their  own  ignorant,  fanatical  and  designing  preachers. 


OBLIGATIONS    OF    THE    CHURCH.  215 

His  prophecy  had  its  fulfilment  in  South  Hampton.  If 
we  refer  to  the  West  Indies  we  shall  behold  religion 
exerting  a  restraining  influence  upon  the  people;  and 
particularly  on  one  occasion  all  the  Negroes  attached  to 
the  Moravian  Missionary  Churches,  to  a  man  supported 
the  authority  of  their  masters  against  the  insurgents. 

Enough  has  been  said  to  satisfy  reasonable  and  Chris* 
tian  men  that  sound  religious  instruction  will  contribute 
to  safety.  There  are  men  who  have  no  knowledge  of 
religion  in  their  own  personal  experience,  and  who  have 
not  been  careful  to  notice  its  genuine  effects  upon  ser- 
vants, and  they  will  place  little  or  no  confidence  in  any 
thing  that  might  be  said  in  favor  of  it.  They  can  place 
more  reliance  upon  visible  preventives  of  their  own  inven- 
tion than  upon  principles  of  moral  conduct  wrought  in 
the  soul  and  maintained  in  supremacy  by  Divine  Power, 
whose  nature  they  do  not  understand,  and  whose  influ- 
ence, however  good,  is  invisible,  and  for  that  very  reason 
not  to  be  trusted  by  them.  Nor  have  they  either  the 
candor  or  willingness,  to  make  a  distinction  between 
false  and  true  religion.  In  their  opinion  the  Gospel  is 
no  benefit  to  the  world.  Such  men  we  are  constrained 
to  leave  to  the  influence  of  time  and  observation,  and 
invoke  for  them  the  influence  of  the  Spirit  of  God.  I 
shall  never  forget  the  remark  of  a  venerable  colored 
preacher,  made  with  reference  to  the  South  Hampton 
tragedy.  With  his  eyes  filled  with  tears,  and  his  whole 
manner  indicating  the  deepest  emotion,  said  he,  "  Sir,  h 
is  the  Gospel  that  we,  ignorant  and  wicked  people  need. 
If  you  will  give  us  the  Gospel  it  will  do  more  for  the 
obedience  of  servants  and  the  peace  of  community  than 
all  your  guards,  and  guns,  and  bayonets."  This  same 
Christian  minister,  on  receiving  a  packet  of  inflammatory 


216  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

pamphlets  through  the  Post-office,  and  discovering  their 
character  and  intention,  immediately  called  upon  the 
Mayor  of  the  City  and  delivered  them  into  his  hands. 
Who  can  estimate  the  value  in  community  of  one  such 
man  acting  under  the  influence  of  the  Gospel  of  peace  ? 

The  religious  instruction  of  the  Negroes  will  promote 
our  own  ■morality  and  religion. 

That  the  Negroes  arc  intellectually  and  morally,  in  a 
degraded  state,  I  trust  will  not  be  denied  ;  and  of  course 
no  man  acquainted  with  human  nature,  will  deny  that 
constant  connection  and  intercourse  with  a  degraded 
people,  will  exert  a  deleterious  influence  upon  persons 
of  more  elevated  character,  if  there  be  not  some  pecu- 
liar causes  in  existence,  or  some  special  effort  made,  to 
counteract  it.  I  do  not  hesitate  to  say  that  the  influence 
of  the  Negroes  on  the  general  intelligence  and  morality 
of  the  whites  is  not  good.  There  are  those  who  deny 
it.  I  differ  with  them,  and  am  happy  in  believing  that 
the  majority  of  my  fellow  citizens  are  with  me.  We 
are  so  accustomed  to  sin  in  the  Negroes  (which  in  them 
appsars  a  matter  of  course,)  that  our  sensibilities  are 
blunted. 

When  we  cease  to  "abhor  that  which  is  evil,"  we  shall 
not  long  "  cleave  to  that  which  is  good."  "  First  endure 
—  then  embrace;"  is  as  true  in  sober  prose  as  in 
flippant  poetry.  Planters  will  generally  confess  that 
the  management  of  Negroes  is  not  only  attended 
with  trouble  and  vexation  from  time  to  time,  but  with 
provocations  to  sin.  Masters  and  mistresses  of  fami- 
lies have  their  trials.  And  the  kind  of  influence  which 
Negroes  exert  over  our  children  and  youth,  when  per- 
mitted to  associate  with  them,  is  well  known  to  all 
careful  and  obseiving  parents. 


OBLIGATIONS    OF   THE    CIIURCH.  217 

Now  we  shall  defend  ourselves  from  the  injuries  to 
our  moral  and  religious  character,  received  through  our 
colored  population,  by  their  religious  instruction,  at 
least  in  very  large  measure.  And  on  the  principle  or 
promise  of  the  word  of  God,  "he  that  waters  shall  be 
watered  also  himself."  God  bestows  his  blessing  immc 
diatcly  upon  those  who  do  their  duly.  There  is  also  a 
rebound  for  good,  in  benevolent  action.  The  effort  to  do 
good,  strengthens  the  principle  from  which  it  proceeds. 
The  way  to  strengthen  and  increase  holiness  in  the  soul 
is  to  abound  in  works  of  holiness.  It  is  by  giving  our 
talents  to  the  exchangers  that  we  gain  other  talents. 

By  taking  in  hand  the  religious  instruction  of  the 
Negroes,  an  ample  field  will  be  opened  for  the  most  vig- 
orous exercise  of  the  piety  and  zeal  and  talents  of  the 
church;  a  great  proportion  of  which  is  now  rusting  for 
want  of  use.  And  when  it  pleases  God  to  give  success 
to  our  labors,  and  we  see  them  assuming  a  higher  stand- 
ard of  morals;  the  current  of  their  opinions  turning 
against  ignorance  and  vice,  their  appearance  and  deport- 
ment becoming  more  respectable,  we  shall  be  favorahly 
affected  ourselves.  As  the  one  class  rises  so  will  the 
other;  the  two  are  so  intimately  associated  they  are  apt 
to  rise  or  fall  together;  to  benefit  servants,  evangelize 
the  masters  ;  to  benefit  masters,  evangelize  the  servants. 

Much  unpleasant  discipline  will  be  saved  to  the 
churches. 

The  offences  of  colored  communicants  against  Chris- 
tian character  and  church  order  are  numerous,  and 
frequently  heinous;  the  discipline  of  delinquents  is 
wearisome,  difficult,  and  unpleasant.  Excommunications 
are  of  frequent  occurence  :  and  are  usually  followed,  a 
short  time  after,  by  applications  for  re-admission.  There 
19 


218  RELIGIOUS  INSTRUCTION  OP  THE  NEGROES. 

will  never  be  a  better  state  of  things,  until  the  Negroes 
ore  better  instructed  in  religion,  both  before  and  after 
their  reception  into  the  church. 

The  sovh  of  our  scriuints  icill  be  saved. 

This  is  the  crowning  benefit ;  the  grand  and  final  aim 
of  religious  instruction.  Where  is  the  church  in  our 
land  t hat  would  refuse  to  have  its  number  of  elect  ones 
increased  by  the  addition  of  these  souls  ready  to  perish? 
Where  is  the  minister  who  would  refuse  to  have  them 
for  the  crown  of  his  rejoicing  "in  that  day?"  Where 
is  the  master  who  would  kepp  the  cup  of  salvation  from 
the  lips  of  his  own  servants? 

From  the  success  which  has  attended  the  preaching  of 
the  Gospel  in  its  purity  to  the  Negroes,  we  infer  that  the 
"set  time"  to  favor  them  has  come;  and  that  the  Lord 
will  succeed  our  faithful  endeavors  with  the  converting 
and  sanctifying  influences  of  his  Holy  Spirit.  And 
when  we  remember  their  multitudes  —  the  hundreds  and 
thousands  of  immortal  souls  that  are  passing  into  an 
eternity  for  which  they  are  unprrpured ;  and  when  we 
remember  their  condition  and  circumstances  in  this 
world,  and  how  much  they  stand  in  need  of  the  supports 
and  consolations  of  religion,  who  that  has  a  heart  to 
feel  can  hesitate  to  forward  the  work  of  their  religious 
instruction?  "  All  souls  are  mine,"  saith  the  I,ord,  and 
his  glory  is  promoted  as  well  in  the  salvation  of  the  soul 
of  an  African  as  in  that  of  any  other  man  of  any  other 
country. 

Without  proceeding  further,  such  are  the  benefits 
which  we  should  realize  in  the  slave-holding  States  by 
the  faithful  and  general  religious  instruction  of  the 
Negroes. 


OBLIGATIONS    OF   THE    CHURCH.  219 

I  can  conceive  of  no  ground  whatever  upon  which  to 
found  an  objection  to  their  religious  instruction  in  the 
free  States;  doubtless  excuses  may  sometimes  be  made, 
but  as  the)?  must  arise  generally  from  corrupt  sources 
and  be  of  limited  prevalence,  I  shall  pass  them  by.  The 
benefits  arising  from  their  religious  instruction  have  been 
in  some  locations  so  manifest,  and  must  be  so  obvious  to 
all,  more  especially  indeed  to  those  who  have  made  the 
character  and  condition  of  the  Negroes  in  the  free 
States  a  matter  of  serious  reflection,  that  I  shall  in  like 
manner  omit  any  notice  of  them. 

I  have  now  completed  this  Part  of  our  subject.  The 
obligation?  of  the  church  of  Christ  in  the  United  States 
to  impart  the  Gospel  to  the  Negroes  I  trust  have  been 
demonstrated  ;  the  excuses  and  objections  to  a  discharge 
of  those  obligations  stated  and  obviated;  and  the  benefits 
briefly  yet  sufficiently  exhibited. 


PART  IV. 

Means  and  Plans  for  promoting  and  securing  thd 
Religious  Instruction  of  the  Negroes  in  the  United 
States. 


CHAPTER    1 . 

The  Church  of   Christ    must    be  made  familiar  with  the  duty  and 
moved  to  its  performance. 

There  is  much  ignorance,  much  indifference  —  indeed, 
much  apathy  in  the  churches  on  the  subject  of  the 
religious  instruction  of  the  Negroes  This  people  have 
never  been  brought  up,  as  it  were  in  a  body,  and  pre- 
sented to  the  churches,  as  a  people  demanding  their 
prayers  and  efforts  for  their  salvation.  We  need  an  all- 
pervading  light  and  feeling  in  the  churches  on  the  sub- 
ject. The  work  must  begin  in  the  house  of  God.  Our 
first  effort  therefore  must  be  to  bring  the  spiritual  condi- 
tion and  prospects  of  the  Negroes  in  the  United  States 
and  our  duties  toward  them,  before  the  minds  of  Chris- 
tians. They  will  then  discover  what  is  to  be  dune,  and 
inquire  how  shall  it  be  done? 

I  would  in  this  place  slate  distinctly  that  I  fee  no 
necessity  for  the  formation  of  associations  or  societies 
on  an  extensive  scale  embracing  States,  or  even  the 
whole  United  States,  with  central  boards,  appointing 
agents  for  the  collection  of  funds  and  funning  auxiliaries, 
employing  and  appointing  ministers  and  missionaries, 
disbursing  monies,  in  a  word  assuming  the  entire  control 
19* 


222  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

of  the  great  work.  On  the  contrary  I  think  I  see  some 
very  strong  objections  to  such  a  course,  especially  in  the 
Southern  Slates.  It  is  unnecessary  to  offer  these  objec- 
tions to  the  reader.  The  impracticability  of  forming 
such  associations  and  conducting  them  with  success,  set- 
tles the  question. 

There  are  no  objections  to  local  associations,  or 
societies:  formed  by  the  people  interested,  on  the 
ground  itself  which  they  propose  to  occupy.  Such 
associations,  (the  one  in  Liberty  Country  Georgia  is  an 
example,)  have  done  and  may  do  great  good,  and  are 
always  under  control  of  their  own  members  and  officers. 

I  conceive  that  the  churches  in  their  respective 
organized  forms  are  competent  to  undertake,  and  to 
prosecute  the  work  to  complete  success.  They  are 
associations  for  doing  good  within  themselves.  Each 
denomination  has  its  regular  and  constitutional  organi- 
zation, and  can  avail  itself  of  that  organization  to  execute 
its  plans  of  benevolence.  If  a  denomination  chooses  to 
appoint  committees  or  boards  and  agents  under  pre- 
scribed regulations  "  over  this  business,"  there  can  be 
no  objection  ;  it  is  this  particular  branch  of  the  church 
acting  in  its  organized  capacity  still. 

The  various  denominations  in  the  Southern  Slates,  so 
far  as  they  have  taken  action  on  the  religious  instruc- 
tion of  the  Negroes,  have  done  so  within  themselves, 
thereby  intimating  their  competency  to  the  work,  and 
expressing  the  opinion  that  no  other  organizations  are 
necessary. 

The  first  movemenl,  dictated  by  wisdom,  should  be 
to  bring  the  duly  before  the  bishops,  elders,  and  deacons, 
of  all  the  various  denominations  of  Christians,  and 
through  their  instrumentality  before  church  members 
and  communities. 


MEANS    AND    PLANS.  223 

I  would  respectfully  suggest  the  following  as  means 
to  this  desirable  end  which  have  in  certain  instances 
been  used  with  success. 

Let  bishops,  elders,  and  deacons,  who  have  both 
knowledge  and  interest  on  the  subject,  introduce  it  into 
their  respective  church  judicatories  for  consideration 
and  action.  Consideration  will  produce  conviction  and 
conviction  action. 

To  illustrate  ihe  matter.  At  a  meeting  of  a  presby- 
tery a  member  introduces  the  religious  instruction  of 
the  Negroes,  in  a  sermon  or  resolution,  in  a  report 
on  the  state  of  religion  within  a  particular  church  or 
within  the  bounds  of  the  body.  The  presbytery  enter- 
tains the  subject ;  it  elicits  remark  ;  it  grows  i  i  impor- 
tance; the  members  feel  that  something  must  be  done. 
Thus  introduced  it  is  suggested  that  they  seek  for  more 
information,  and  it  is  moved  that  the  subject  be  commit- 
ted, or  some  branch  of  it,  to  different  members  to 
prepare  reports,  essays,  or  sermons,  or  dissertations, 
that  presbytery  may  know  mor-j  d.  finitely  the  nature 
and  extent  of  it. 

The  subject  is  then  divided  and  members  are  appointed 
to  prepare  on  such  branches  of  it  as  we  now  mention  : 
"A  statistical  report  of  the  number  of  Negroes  within 
the  bounds  of  presbytery  ;  the  number  statedly  attending 
public  worship  on  the  Sabbath  day;  and  the  number  of 
members  in  the  several  churches  under  the  care  of 
presbytery."  "  Their  moral  and  religious  condition; 
and  access  to  the  means  of  grace."  "  What  is  done 
for  their  religious  instruction,  —  by  ministers — by 
churches  —  by  owners?"  ''What  kind  of  instruction 
is  needed  ;  and  the  best  mode  of  imparting  it?"  "  Do 
servants  form  an  integral  part  of  a  bishop's  charge ; 


224  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

and  what  ought  he  to  do  for  them  ? "  "  The  obliga- 
tions of  churches  and  of  owners  to  impart  the  Gospel  to 
the  Negioes."  '■''The  necessity  of  Sabbath  schools 
and  the  best  plan  for  conducting  them." 

Othei  branches  of  the  subject  will  suggest  themselves. 
I  need  not  enlarge.  These  essays  and  reports,  coming 
in  from  meeting  to  meeting  will  keep  the  subject  before 
the  presbytery,  until  a  conscience  is  formed,  enlightened 
and  active,  and  then  a  regular  system  of  efforts  will  be 
made  from  year  to  year,  and  the  Negroes  become  the 
permanent  o)  e  ts  of  Christian  regard. 

The  presbytery  will  requite  its  members  to  devote  a 
part  of  the  Sabbath  or  some  portion  of  the  week  to 
their  instruction ;  to  bring  the  duty  before  the  church 
sessions  and  congregations  and  endeavor  to  establish 
Sabbath  schools  foi  colored  children  and  youth;  and  to 
report  the  number  of  members,  extent  and  nature  of 
efforts,  and  the  success  of  them  at  every  regulai  meeting 
of  the  body. 

Thus  the  interest  awakened  in  presbytery  goes  down 
to  the  church  sessions  and  congregations  within  its 
bounds,  and  the  whole  community  is  acted  upon.  And 
again,  through  its  reports  to  synod,  the  subject  is  intro- 
duced there,  and  being  remarked,  it  is  urged  upon  the 
attention  of  synod,  and  the  members  are  impressed, 
(who  form  many  presbyteries,  covering  a  wide  extent  of 
country,)  and  through  the  action  of  synod  thousands  are 
affected.  Upward  the  influence  go>'s  to  the  General 
Assembly,  and  from  thence  it  is  caused  to  flow  down 
again  over  the  length  and  breadth  of  the  denomination, 
besides  attracting  the  attention  of  sister  denominations 
and  enlisting  them  also  in  the  work. 


MEANS    AND    PLANS.  225 

Substantially  the  same  action  may  pervade  the 
Baptist,  Methodist,  and  Episcopal  denominations,  and 
with  equal  results. 

Anolher  means  of  awakening  churches  will  be  to 
publish  essays,  reports,  sermons,  and  tracts  on  the 
subject,  and  give  them  a  circulation  as  universal  as  pos- 
sible. They  will  be  like  the  seed  which  "  the  sower 
went  forth  to  sow;"  much  of  it  will  fall  upon  good 
ground  all  over  the  country  and  effects  both  great  and 
small  will  be  the  fruit. 

And  still  another  means,  should  it  be  practicable  as 
well  as  advisable  the  particular  denomination  taking 
the  work  in  hand,  may  establish  a  committee  or  society 
to  superintend  it,  having  some  responsible  individual 
engaged  to  visit  the  churches  and  to  assist  in  establishing 
Sabbath  schools,  and  to  collect  funds  for  the  support  of 
missionaries  of  approved  character  in  places  where 
they  may  be  needed,  and  circulate  information  on  the 
best  plans  for  conducting  the  religious  instruction  of  the 
Negroes. 

By  some  such  means  as  these  the  churches  must  be 
made  familiar  with  the  duty  and  moved  toils  performance. 


226  RELIGIOUS  INSTRUCTION  OF  THE  NECROES. 


CHAPTER    II. 


The    ways    and    means   of  imparting    religious    instruction  to  tho 
Negroes. 

Our  object  should  be  to  communicate  the  Gospel 
which  bringeth  salvation,  to  t  e  entire  Negro  popula- 
tion of  the  United  States,  embracing  the  old  and  the 
young,  the  bond  and  free.  The  Gosp  I  should  be  com- 
municated statedly,  as  regularly  appointed  seasons;  and 
these  seasons  occuringas/rc^Men/Zt/  as  possible,  at  least 
once  a  week  ;  and  in  an  intelligible  manner,  "  for  if  the 
trumpet  give  an  uncertain  sound  who  shall  prepare  him- 
self for  the  battle?" 

The  Gospel  should  be  communicated  in  its  fulness, 
and  every  necesssary  m  a  rs  us  d  to  that  end  ;  such  as 
Sabbath  scho  >  (!■»  children  and  youth,  in  which  adults 
also  may  be  included.  Preaching  to  entire  congrega- 
tions on  the  Sabbath  ;  a  id  »«  plantations  during  the 
week  ;  and  where  it  is  possible,  holding  a  weekly  lecture. 
Visiting  the  sick;  attending  funerals;  performing 
marriage  ceremonies ;  maintaining  strict  discipline  in 
churches;  appointing  watchmen  as  assistants  to  conduct 
plantation  prayers,  and  watch  over  the  people  and 
report  cases  of  delinquency;  and  providing  in  the 
churches  committees  of  instruction  from  among  tho 


MEANS    AND    PLANS. 


227 


white  members  to  attend  to  all  persons  applying  for 
admission,  that  they  be  not  received  without  due  exami- 
nation and  instruction  ;  and  finally,  by  plantation 
instruction. 

But  whi  shall  communicate  the  Gospel  in  this  manner 
to  the  Negroes?  The  question  admits  of  an  easy  answer. 
We  look,  first,  to  ihe  ■  ishops  of  churches. 

In  the  .  i  States,  if  ihe  Negroes  have  no  distinct 
church  organization  of  their  own,  and  are  dependent 
upon  the  whites,  the  ministers  under  whose  influence 
they  fall  should  make  every  suitable  tffurt  to  improve 
their  moral  and  religious  condition.  Tien  is  no  tie  of 
early  association  and  of  sympathy,  nor  of  interest, 
existing  between  the  whites  and  the  Negroes  of  the  free 
States;  tl  e  prejudice  against  color  is  very  strong;  the  stan- 
ding in  society  -  ih<  charade!  and  pecuniary  resources 
of  the  Negroes,  have  no  attractions  ;  and  many  ministers 
find  it  difficult  to  get  their  feelings  interested,  or  to 
make  advances  towards  them.  And  what  makes  the 
matter  worse,  is,  that  frequently  the  Negroes  are  inde- 
pendent in  their  (leg  adation  and  spiritual  necessities, 
and  look  upon  the  efforts  of  ihe  whites  in  the  light  of  a 
presumptuous  interference  with  them  and  their  own 
concerns.  In  some  of  the  chief  towns  iherc  is  a  wide 
field  for  benevolent  effort  among  this  people,  and  much 
more  ought  to  be  done  for  them  than  is  done. 

In  the  slave  States,  the  chinches  and  congregations 
are  universally  composed  of  Negroes  and  whites  —  of 
bond  and  free;  and  ministeis  who  are  settled  over  the 
churches,  are  or  ouzht  to  be,  settled  over  both  classes. 
Servants  are  as  much  a  pait  of  their  charge  as  are 
children.  The  churches  are  composed  of  households  : 
parents  and  children,  masters  and  seivants;  and  ministers 


228  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

are  in  duty  bound  to  watch  over  the  whole ;  they  are 
responsible  for  the  whole.  And  yet  how  many  churches 
employ  their  ministers,  and  never  require  them  to  give 
any  attention  at  all  to  the  Negroes  connected  with  them 
and  for  whose  religious  instruction  they  are  responsible 
to  God  ?  They  come  and  go  from  the  house  of  God 
month  after  month  and  even  year  after  year,  perfectly 
satisfied  and  quiet  in  conscience,  feasting  upon  the  pro- 
visions of  that  house,  and  their  dependent  servants 
starving  for  the  bread  of  life!  Yea,  more,  there  are 
ministers  of  the  Gospel  who  conceive  themselves  settled 
over  the  whites  only,  and  are  contented  to  have  it  so, 
and  make  their  weekly  preparations,  from  one  year  to 
another  fur  them  only;  and  the  Negroes,  although 
needing  far  more  their  labors,  and  for  whose  religious 
instruction  they  arc  responsible  to  God,  aie  passed  over! 
Where  such  a  course  of  conduct  is  persisted  in,  after 
the  light  has  been  communicated  for  its  reproof,  it  can 
but  be  considered  monstrous  injustice,  and  an  evidence 
of  a  most  defective,  if  not  spurious  Christianity. 

Ministers  settled  over  churches  in  the  slave  States 
should  devote  special  attention  to  the  colored  portion  of 
their  charge. 

They  should  devote  a  portion  of  each  Sabbath  to 
regular  preaching  of  the  Gospel  to  the  Negroes:  and 
at  such  time  of  the  day  as  may  be  most  convenient. 
They  will  secure  larger  congregations  on  this  day  than 
on  any  other,  as  it  is  the  day  of  rest  and  religious 
worship. 

They  should,  where  it  is  possible,  give  a  lecture  to 
the  Negroes,  during  the  week  on  some  evening;  and  in 
the  country,  where  this  exercise  cannot  be  had,  let  them 
substitute,   one   or  two    plantation   meetings.       Such 


MEANS    AND    PLANS.  229 

meetings  may  be  connected  with  their  pastoral  visita- 
tions to  the  white  families,  and  thus  do  good  to  the 
entire  households.  There  are  ministers  who  perform 
their  duties  in  this  manner,  and  thereby  secure  the 
warmest  affections  of  their  people.  They  should  have 
in  their  churches  regular  Sabbath  schools  for  children 
and  youth  and  adults,  which  schools  may  be  conducted 
by  eldeis  or  deacons,  or  private  members,  and  occasion- 
ally visited  and  catechised  and  addressed  by  themselves. 

The  great  hope  of  permanently  benefiting  the  Negroes 
is  laid  in  Sabbath  schools,  in  which  children  and  youth 
may  be  trained  up  in  the  knowledge  of  the  Lord.  Such 
schools  ought  to  be  connected  with  every  church  in  the 
Southern  Country ;  and  with  ordinary  effort  may  be 
kept  up  and  conducted  with  success  from  year  to  year. 
I  am  acquainted  with  schools  which  have  been  in  exist- 
ence from  seven  to  nine  years,  in  which  youth  have 
grown  up  and  married.  Some  continue  after  marriage 
in  the  schools,  and  retaining  their  interest,  bring  their 
little  children  with  them.  Those  that  leave,  have  their 
places  filled  by  children  that  have  become  old  enough 
to  go  to  school.  And  thus  the  schools  retain  their 
usual  number  from  year  to  year.  The  effect  of  them 
has  been  to  increase  in  a  high  degree  the  religious  intel- 
ligence of  the  people  generally ;  to  benefit  their  man- 
ners;  to  improve  their  morals  ;  elevate  their  character  ; 
and  make  them  greater  respecters  of  the  Sabbath,  more 
regular  in  their  attendance  upon  the  public  worship  of 
God  ;  more  mindful  of  the  various  duties  of  life;  arid 
when  converted,  more  lasting  and  consistent  members 
of  the  church. 

If  a  people  are  to  be  instructed  orally,  let  the  instruc- 
tion be  communicated  to  them  in  early  life.  It  will 
20 


230  RELIGIOUS  INSTRUCTION  OP  THE  NEGROES. 

then  do  them  most  good  ;  they  will  learn  to  use  their 
memories  and  their  reasoning  powers  and  be  prepared 
to  profit  by  the  more  elevated  services  of  ihe  sanctuary. 
The  amount  of  religious  knowledge  which  may  be  com- 
municated orally,  can  be  conceived  of  by  those  only, 
who  have  made  the  experiment. 

We  may  sometimes  witness  zeal  and  effort  expended 
in  keeping  up  in  a  church  a  Sabbath  school  of  some  fif- 
teen or  twenty  white  children,  while  immediately  around 
and  in  connection  with  that  church  there  arc  perhaps 
one  hundred  and  fifty,  if  not  two  hundred  colored 
children,  growing  up  in  ignorance  and  vice!  How 
large  an  amount  of  religious  instruction  might  be  com- 
municated to  our  colored  population  in  the  South,  if  in 
every  regular  place  of  worship  Sabbath  schools  for 
colored  children  and  youth  could  be  originated  and  per- 
petuated? And  how  much  good,  and  at  how  small  an 
expense  of  time  and  labor,  might  numbers  of  private 
Christians  in  our  churches  accomplish  (who  now  do 
comparatively,  if  not  absolutely  nothing  at  all,)  if  they 
would  engage  vigorously  in  schools  of  this  character? 
A  field  great  and  wide  is  opened  in  the  South  for  the 
establishment  of  Sabbath  schools  sufficient  to  employ 
all  our  zeal  and  effort  in  the  good  cause.  And  why  may 
not  ministers  of  the  Gospel  bring  forward  and  present 
the  claims  of  this  field  ? 

In  addition  to  the  regulai  Sabbath  schools  now  recom- 
mended, ministers  of  churches  ought  to  have  stated 
seasons  for  the  gathering  together  of  all  the  colored 
members,  that  they  may  form  a  more  intimate  acquaint- 
ance with  them  ;  and  hold  a  conference  of  prayer  and 
exhortation,  at  which  time  suitable  instruction  in  Chris- 
tian doctrine  and  duties  may  be  communicated  to  them. 


MEANS    AND    PLANS.  231 

This  is  surely  of  great  importance.  For  whatever 
pains  may  be  taken  to  instruct  candidates  for  church 
membership,  the  almost  universal  practice  is  to  leave 
them  to  themselves  after  they  become  members,  and  no 
further  efforts  are  made  to  advance  them  in  knowledge. 
This  is  a  great,  a  serious  erroi.  They  require  as  much 
Instruction  after  admission  to  the  church  as  before. 

At  the  seasons  now  spoken  of  let  the  colored  children 
of  the  church  and  congregation  be  assembled  by  the 
pastors,  for  catechetical  instruction  ;  let  them  be  thus 
assembled  as  often  in  the  year  as  is  convenient.  It  is 
the  duty  of  pastors  to  "feed  the  lambs;"  nor  should 
Sabbath  schools  ever  be  made  a  substitute  with  pastors 
for  these  catechetical  exercises  with  the  children  and 
youth  of  their  charge.  Ihcy  are  to  instruct,  them  and 
become  acquainted  with  them,  as  lambs  of  their  jloclc  ; 
they  are  to  teach  the  children  to  look  up  to  them  as- 
their  spiritual  guides  and  rulers.  The  judgment  and 
experience  of  the  churches  have  approved  and  recom- 
mended and  established  these  exercises  for  children  and 
youth  in  all  ages.  If  ministers  are  bound  to  assemble 
the  white  children,  they  are  equally  bound  to  assemble 
the  colored  children.  This  is  the  duty  in  churches  of 
all  denominations,  especially  in  those  denominations 
which  hold  to  infant  7ncmbership —  the  original  and 
only  constitution  which  God  has  given  to  his  church  on 
earth,  in  regard  to  its  members  —  believers,  together  ivith 
their  infant  chilelren. 

There  are  some  churches  in  which  the  infant  children 
of  colored  members  are  regularly  acknowledged  by  the 
rite  of  baptism,  and  their  baptisms  are  recorded  and 
preserved.  The  Episcopaleans  are  most  faithful  in  this 
duty.     But  it  cannot  be  disguised  that  there  are  very 


232  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

many  churches  in  which  the  duty  in  respect  to  the  Negro 
children,  (however  strictly  it  may  be  attended  to  in 
respect  to  the  white  children,)  is  wholly  neglected;  and 
for  what  reason  it  is  impossible  to  say.  Such  churches 
lay  themselves  open  to  the  charge  of  inconsistency,  as 
well  as  want  of  proper  regard  for  their  colored  mem- 
bers, and  by  their  neglect  lose  the  opportunity  of  secur- 
ing a  greater  amount  of  interest  in,  as  well  as  of 
instruction  for,  their  children.  It  is  the  du'y  of  these 
churches  to  have  the  infant  children  of  all  their  colored 
members  brought  forward  and  baptized  and  enroled,  and 
the  children  taken  under  the  care  and  faithful  instruc- 
tion of  the  pastors ;  and  where  the  duties  of  pastors 
and  churches  are  properly  fulfilled,  the  effects  will  be  of 
the  happiest  kind.  The  churches  will  present  an  example 
to  the  world  of  consistency,  unity,  purity,  and   success. 

Pastors  should  attend  the  funerals  which  occur  in 
their  colored  congregations  and  particularly  in  their 
colored  membership.  They  are  children  of  affliction  and 
sorrow  as  well  as  other?,  and  need  as  much  the  conso- 
lations of  religion,  and  the  sympathies  of  Christian 
ministers  and  friends.  It  is  cold,  heartless,  senseless 
heathenism  that  neglects  death,  and  yields  no  balm  to 
the  wounded  soul.  But  it  is  Christianity  that  invests 
that  event  with  importance  and  comes  to  wipe  away  the 
tears  of  sorrow  and  bind  up  the  broken  heart.  Our  Lord 
never  neglected  the  poor  in  their  affliction;  and  no 
servant  should  be  above  his  Loid. 

They  should  also  solemnize  their  marriages;  and  at 
their  own  homes  and  at  such  times  as  may  best  suit  their 
convenience,  for  like  the  rest  of  mankind,  they  like  to 
see  their  friends  in  their  own  houses,  and  give  them  on 
such  joyous  occasions,  the  best  entertainment  they  can 


MEANS    AND    PLANS.  233 

afford.  Some  ministers  are  in  the  habit  of  requiring  for 
their  own  convenience,  the  people  to  appear  and  be 
married  at  the  church.  The  consequence  is,  they  are 
called  upon  very  seldom;  the  people  contrive  to  have 
their  marriages  solemnized  at  home.  Church  marriages 
are  not  more  popular  with  the  lower  than  with  the  higher 
classes  in  society. 

The  formal  solemnization  of  their  marriages  is  of 
great  importance  if  their  improvement  in  morals  and 
religion  is  the  object  sought  after.  The  effect  is  to  ele- 
vate and  throw  around  the  marriage  state  peculiar 
sacredness.  It  is  rendered  "  honorable  in  all."  Poly- 
gamy and  licentiousness  are  rebuked  and  overthrown. 
Masters  protect  families  more,  and  make  greater  efforts 
to  preserve  them  from  separation. 

That  very  great  reforms  can  be  made  among  the 
Negroes,  in  the  sacredness  and  perpetuity  of  their  mar- 
riage relations,  admits  of  no  question.  The  experiment 
has  been  tried  and  proven. 

Another  duty  required  of  ministers  is  that  they  attend 
with  their  sessions  punctually  and  diligently  to  the 
discipline  of  colored  members. 

Their  discipline  amounts  to  nothing  at  all  in  some 
churches,  being  left  almost  if  not  altogether  to  their 
colored  watchmen ;  while  in  other  churches  it  is  most 
shamefully  neglected.  Cases  are  reported,  (docketed 
or  not  as  it  ma}/  happen,)  summarily  disposed  of,  or 
deferred  from  time  to  time,  until  they  are  forgotten  and 
never  acted  upon,  or  called  up  when  it  is  too  late  to  do 
any  good.  Ministers  with  their  sessions  should  feel  in 
duty  bound  to  take  sufficient  time  and  exercise  sufficient 
patience,  and  never  let  cases  accumulate  on  hand,  but 
promptly  dispose  of  Ihem  when  they  are  in  possession 
20  • 


234  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

of  all  the  necessary  facts  and  testimony.  The  Negroes 
stand  as  much  in  dread  of  church  censures  as  any  other 
class  of  members,  and  discipline  punctually  and  effi- 
ciently executed  produces  the  most  desirable  results. 

Ministers  with  their  elders  and  deacons  should  see  to 
it  that  committees  of  instruction  be  appointed  of  the 
best  members,  not  excluding  thenselves,  to  attend  to 
inquirers,  and  suspended  and  excommunicated  mem,' 
bers.  The  committee  should  be  distributed  at  different 
points  in  the  congregations  so  as  to  suit  the  convenience 
of  the  Negroes,  that  they  may  not  have  too  great  a  dis- 
tance to  walk  for  instruction.  The  churches  also  may 
make  a  rule  to  receive  no  person  for  examination  for 
church  membership,  or  for  le-admission,  who  does  not 
come  recommended  by  some  one  of  the  committee. 

I  would  add  once  more,  that  ministers  should  endeav~ 
or  to  awaken  their  church  members  especially  masters 
and  mistresses,  to  the  great  duty  of  affording  suitable 
instruction  to  the  Negroes. 

They  will  necessarily  be  obliged  to  preach  on  the 
subject;  and  to  converse  on  it  in  private.  They  ought 
not  to  be  satisfied  with  preaching  and  conversing,  but 
suggest  plans  and  put  the  people  upon  an  active  dis- 
charge of  duty  and  recommend  and  if  necessary  assist 
them,  in  establishing  plantation  instruction,  in  the  way 
of  weekly  schools,  and  evening  prayers.  The  work  of 
religious  instruction  lies  neglected  in  many  a  region  of 
our  country  for  no  other  reason  than  that  those  to  whom 
the  people  look  for  guidance,  are  silent  and  inactive. 

Is  it  said  that  this  is  imposing  a  great  amount  of 
labor  on  ministers,  in  addition  to  their  care  of  the  other 
class  in  their  churches?  Be  it  so.  Is  it  imposing  a 
single  thing  more  than  what  ought  to  be  done  for  the 


MEANS    AND    PLANS.  235 

Negroes?  And  are  not  ministers  called  in  the  Scrip- 
ture, "  laborers  ?  "  What  else  have  they  to  do,  who 
undertake  pastoial  charges,  but  to  attend  faithfully  to 
them?  If  they  find  they  have  undertaken  too  large  a 
charge  let  them  seek  a  smaller  one  and  give  place  to 
some  one  more  able  to  fill  their  station.  If  this  be  im- 
possible, let  them  endeavor  to  procure  assistants.  If 
the  people  will  grant  none,  then  make  a  proper  division 
of  time  and  efforts  between  both  classes.  Do  something 
—  almost  any  thing  is  better  than  the  dead  calm  of 
indifference  and  idleness. 

We  are  to  look  in  the  second  place,  to  ministers  of 
the  Gospel,  employed  as  missionaries  to  the  Negroes. 

There  are  extensive  regions  of  country  in  the  South 
and  South-west,  especially  those  bordering  upon  river 
courses  and  embracing  river  bottoms,  and  the  most 
fertile  lands,  which  are  inhabited  by  a  dense  population 
of  Negroes  and  by  a  small  population  only  of  whites, 
(which,  indeed,  is  almost  wholly  withdrawn  in  the  sickly 
season  of  the  year.)  Such  regions,  if  ever  to  be  sup- 
plied with  the  Gospel,  must  be  supplied  through  the 
instrumentality  of  missionaries. 

The  missionaries  should  be  Southern  men,  or  men  no 
matter  from  what  country,  yet  identified  in  views,  feel- 
ings and  interests  with  the  South,  and  who  possess  the 
confidence  of  society.  Such  missionaries  better  under- 
stand the  civil  condition  and  relations  of  the  Negroes 
and  their  general  circumstances,  and  are  better  qualified 
to  preach  the  Gospel  to  them. 

Men  who  feel  that  they  cannot  preach  the  Gospel  to 
their  fellow  men,  unless  they  are  in  some  particular 
civil  condition,  and  to  bring  them  into  that  condition  is 
with  them  more  necessary  than  to  bring  them  to  Christ; 


236  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

and  upon  which  all  their  preaching  and  teaching  must 
have  a  bearing  to  be  in  their  estimation  of  any  benefit; 
are  the  most  unfit  men  in  the  world  to  come  among  us. 
Because  they  are,  in  the  first  place,  dangerous  to  the 
peace  and  order  of  the  country ;  and  in  the  next  placer 
are  ignorant  of  the  first  principles  of  Christianity  which 
is  a  religion  adapted  to  mankind  in  all  their  various 
conditions,  and  is  primarily  intended  to  secure  the  salva- 
tion of  the  soul.  Men  of  this  stamp  are  always  restless, 
fault-finding,  impatient,  unsuccessful  ministers.  I  have 
known  such  obtain  settlements  in  the  South,  but  remain 
in  them  not  long.  They  have  left  fields  of  great  extent 
for  missionary  and  ministerial  labor,  and  have  become 
wandering  stars  through  one  free  State  after  another 
and  finally  settled  in  obscurity.  Some  of  them  having 
sold  their  servants  and  lands,  and  gathered  all  together, 
have  shaken  the  dust  off"  their  feet,  and  become  warm 
opponents  of  slavery  ;  but  have  found  no  more  peace 
than  before.  Such  ministers  have  mistaken  their  own 
case.  Their  difficulties  are  not  external,  they  are  inter- 
nal. The  Southern  people  are,  therefore,  perfectly 
right  in  requiring  missionaries  of  proper  character,  and 
not  more  with  a  view  to  their  own  peace,  than  to  the 
profitable  instruction  of  the  Negroes  themselves.  Such 
individuals  as  would  come  under  the  garb  of  ministers 
and  inculcate  insubordination,  and  while  they  say  to 
owners,  "art  thou  in  health  my  brother?"  aim  direct 
yet  covert  blows  at  their  peace  and  prosperity,  if  not 
their  very  existence,  are  incendiaries  of  the  worst  order 
and  for  whom  the  laws  provide  very  summary  justice? 
To  supply  the  wants  of  the  Negroes  in  the  Southern 
States,  large  numbers  of  missionaries  are  required,  but 
where  shall   they   be   obtained,  and  how  shall  they  be 


MEANS    AND    PLANS.  237 

supported  ?  Both  melancholy  questions,  for  they  admit 
of  no  satisfactory  answer.  "  The  harvest  truly  is  plen- 
teous, but  the  laborers  are  few  ;  pray  ye  therefore  the 
Lord  of  the  harvest  that  he  will  send  forth  laborers  into 
his  harvest."  Such  is  our  Lord's  command.  We  have 
not  missionaries  in  sufficient  numbers  to  supply  the  des- 
titute white  population;  we  have  churches  able  in  part, 
if  not  altogether  able,  to  support  their  own  ministers, 
which  find  it  difficult  to  obtain  them.  Yet,  as  in  the 
business  world,  if  a  demand  is  created  for  an  article  it 
will  shortly  be  produced  to  the  extent  of  the  demand,  so 
is  it  in  the  religious  world.  If  a  demand  for  missiona- 
ries be  created,  a  supply  will  be  obtained.  The  experi- 
ence of  the  church  in  other  fields  of  missionary  labor 
has  demonstrated  the  fact. 

We  may,  therefore,  proceed  to  show  how  missionaries 
to  the  Negroes  may  be  employed  and  sup-ported  and  this 
may  be  the  direct  mode  of  finding  out  where  they  are  to 
be  procured. 

By  domestic  missionary  societies;  which  exist  in, 
perhaps,  all  the  denominations.  The  funds  which  are 
contributed  in  the  churches  and  by  individuals,  may  be 
judiciously  applied  to  the  support  of  missionaries  to  the 
Negroes,  as  well  as  to  the  whites,  and  for  the  support  of 
ministers  in  feeble  churches,  to  which  numbers  of 
Negroes  are  attached.  The  particular  denomination 
employing  missionaries  through  its  own  society  will  be 
responsible  for  the  same.  Missionaries  are  now  under 
the  employ  of  such  societies  in  the  South. 

By  presbyteries,  associations,  conferences,  and  con- 
vocations, without  the  agency  of  ar.y  society. 

The  contributions  are  taken  up  in  the  churches  and 
collections  made  by  order  of  the  church  judicatory  acting 


238  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

in  the  premises,  and  it  appoints  and  is  responsible  for 
the  missionaries.  Some  presbyteries  and  associations 
adopt  this  plan,  and  it  succeeds  very  well.  There  are 
but  few,  indeed,  of  our  church  judicatories  which  could 
not,  with  suitable  effort,  support  at  least  one  if  not  more 
missionaries  to  the  Negroes  in  such  parts  of  their  bounds 
as  may  need  them. 

By  one,  or  more  churches  uniting  their  contributions. 

Some  churches,  which  for  the  wealth  they  contain, 
and  the  large  annual  income  of  their  members,  are  of 
themselves  abundantly  able  to  support  a  minister  for  the 
white  part  of  the  congregation,  and  a  minister  for  the 
colored  pari.  And  where  the  labor  of  attending  to  both 
classes  is  too  great  for  one  minister,  they  ought  to  have 
another.  There  are  churches  in  no  inconsiderable  num- 
bers, having  a  net  income  of  from  fifteen  to  fifty,  and 
from  fifty  to  eighty  thousand  dollars  reckoning  in  mem- 
bers of  the  churches  and  congregations,  and  yet  which 
give  from  five  hundred  to  a  thousand  dollars  for  the  sup- 
port of  one  minister  only;  and  that  minister  having 
within  reach,  from  fifteen  hundred  to  three  thousand  Ne- 
groes ! —  Surely  the  spiritual  wants  of  the  Negroes, 
should  be  attended  to. 

Two  or  more  churches,  of  one  or  more  denominations 
contiguous  to  each  other,  might  unite  and  support  a  mis- 
sionary to  the  Negroes  connected  with  them  ;  and  the 
expense  would  be  comparatively  light  upon  each. 

By  one  or  more  planters,  employing  and  supporting  a 
Missionary  for  their  own  people. 

There  are  some  planters,  and  some  estates,  whose 
immense  incomes  warrant  the  employment  of  a  religious 
instructor  from  year  to  year.  For  example,  there  are 
net  incomes,  realized  by  individual    proprietors,    and  by 


MEANS    AND    PLANS.  239 

estates,  varying  from  ten  to  thirty  thousand  dollars,  out 
of  which  there  is  not  contributed  for  the  religious  in- 
struction of  the  Negroes,  and  I  mean  their  own  Negroes, 
over  twenty -five  ox  fifty  dollars,  or  perhaps  one  hundred) 
and  from  some  of  these  large  incomes,  not  one  cent ! 
And  the  Negroes,  whose  labor  is  thus  profitable,  are  in 
want  of  the  word  of  life ! 

On  such  large  plantations,  as  a  mere  matter  of  gain, 
a  religious  instructor  should  be  employed. 

By  planters  in  the  same  neighborhood  uniting,  the 
support  of  a  missionary  is  rendered  light.  Fix  the  sal- 
ary of  the  missionary  at  five  hundred  dollars;  and  ten 
planters  at  fifty  dollars  each,  will  pay  it.  The  board  of 
the  missionary  if  he  be  a  single  man  might  be  given  to 
him  by  the  different  families;  or  locating  with  his  fami- 
ly in  some  central  point,  by  presents  of  provisions,  his 
living  might  be  made  cheap.  The  missionary  thus  em- 
ployed could  visit  every  plantation  once  in  two  weeks, 
catechise  the  children  and  preach  to  the  adults,  besides 
meeting  all  the  plantations  on  the  Sabbath,  either  at  one 
or  more  stations,  and  in  like  manner  carry  forward  his 
work  of  preaching  and  catechising. 

I  am  persuaded  that  this  is  one  of  the  most  economi- 
cal and  successful  plans  of  planters'  supplying  their  peo- 
pie  with  adequate  religious  instruc'ion.  They  employ 
the  men;  they  know  their  character  and  qualifications; 
they  regulate  their  operations  ;  they  control  every  thing. 

We  are  to  look  in  the  third  place,  to  oivncrs  themselves, 
to  communicate  the  Gospel  to  the  Negroes. 

Pious  owners  are  intended  ;  we  cannot  expect  the 
duty  to  be  performed  by  those  who  are  not  pious.  Should 
both  heads  of  the  household  be  pious,  so  much  the  bet- 
ter; if  one  only,  whether  it  be  the  master  or  mistress, 
much  may  be  done. 


240  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

[1]  The  owner  should  impress  upon  his  people  the 
great  duty  of  attending  public  worship  on  the  Sabbath, 
and  should  use  every  proper  effort  to  induce  them  to 
do  so. 

Frequent  conversations  with  delinquents  will  have  a 
good  effect ;  and  where  it  is  necessary,  suitable  clothes 
should  be  given  for  the  purpose. 

[2]  He  should  also,  where  a  Sabbath  school  is  con- 
ducted  in  his  neighborhood,  make  all  the  children  and 
youth  attend  punctually.  To  secure  this  end,  let  them 
be  given  in  charge  of  some  responsible  person  on  the 
•plantation  on  Sabbath  morning  to  take  them  to  church. 
In  the  absence  of  the  owner  or  manager,  let  the  driver 
be  instructed  to  send  the  children.  As  they  are  careless 
with  their  clothing,  and  as  parents  neglect  frequently  to 
wash  and  to  mend  for  them,  it  would  be  well  for  owners 
to  supply  the  children  with  a  suit  to  be  worn  only  on 
the  Sabbath,  which  might  be  kept  either  by  parents  or 
given  in  charge  of  some  careful  person. 

{3]  The  plantation  should  be  brought  under  religious 
influences,  and  the  physical  condition  of  the  people  be 
improved. 

The  owner,  in  order  to  success  in  the  religious 
instruction  of  his  people,  must  in  all  his  intercourse  and 
treatment  of  them  exhibit  the  spirit  of  religion  ;  other- 
wise his  people  will  have  no  confidence  in  him  and  no 
respect  for  his  efforts. 

Let  him  begin  with  the  improvement  of  their  physical 
condition.  Let  him  furnish  them  with  convenient  and 
comfortable  houses ;  properly  partitioned  off,  and  well 
ventilated,  and  neatly  whitewashed,  and  sufficiently  largo 
to  accommodate  the  families  resident  in  them;  and 
furnished  with  necessary  articles  for  house  hold  use. 


MEANS    AND    PLANS.  241 

Each  house  should  also  have  a  small  lot  for  a  garden, 
poultry  yard,  apiary,  and  other  purposes,  attached  to  it. 
Independent  of  this  lot,  the  families  should  have  cs  m  uch 
ground  to  plant  fur  themselves  during  the  year  as  they 
can  profitably  attend  ;  and  also  the  privilege  of  raising 
poultry  and  hogs ;  indeed  every  privilege  and  oppor- 
tunity allowed  them  to  make  themselves  comfortable 
and  to  accumulate  money.  The  greater  the  interest 
which  they  have  at  stake  on  the  plantation,  the  greater 
security  for  their  good  behavior,  and  the  greater  pros- 
pect of  their  moral  improvement. 

I  know  plantations  upon  which  industrious  men  im- 
proving their  opportunities,  sell  during  the  year  poultry, 
stock,  and  produce  of  their  own  raising,  to  the  amount 
of  thirty,  fifty,  and  a  hundred  dollars. 

The  clothing  of  the  people,  both  adults  and  children, 
should  be  attended  to,  and  a  proper  care  of  their  clothing 
required  of  all.  Habits  of  neatness  about  their  houses 
and  lots,  and  personal  cleanliness,  should  be  insisted  on. 

The  provisions  of  the  plantation  should  be  sound 
and  good  and  abundant,  and  as  various  as  the  means  of 
the  planter  will  allow. 

The  labor  just ;  securing  the  interest  and  prosperity 
of  the  plantation,  and  yet  leaving  the  laborers  fresh  and 
vigorous  in  life  and  spirits.  They  should  also  have 
sufficient  time  and  time  in  its  proper  season  allowed 
them  to  work  their  own  crops.  The  motto  should  be 
"live  and  let  live." 

Punishments  should  be  inflicted  upon  those  proven 
guilty,  (neither  in  anger,  nor  out  of  proportion  to  the 
offence,)  with  as  little  resort  to  corporal  chastisement  as 
possible.  Confinement  and  deprivati  >n  of  privileges  may 
be  substituted,  as  well  as  other  modes.  Offences  against 
21 


242  RELIGIOUS  INSTRUCTION  OP  THE  NEGROES. 

each  other,  against  the  laws  of  God  and  good  neighbor- 
ship with  other  plantations,  should  be  punished  as  well 
as  against  the  authority  and  interest  of  the  owner. 

While  punishments  should  be  justly  meted  out,  so 
ought  also  rewards.  And  the  rewards  should  be  such 
as  consists  with  the  means  of  the  owner.  A  familiar 
acquaintance  with  the  character  and  circumstances  of 
each  servant  will  enable  the  owner  to  judge  what  kind 
of  rewards  would  he  most  agreeable  and  advantageous. 
There  are  many,  who  in  their  government,  very  much 
neglect  the  fact  that  while  they  are  "  a  terror  to  evil 
doers/'  they  should  also  be  "a  praise  to  them  that  do 
well."  The  sick  should  be  strictly  attended  to.  But 
impositions  from  cases  of  feigned  sickness,  as  strictly 
guarded  against.  Religion  is  no  hiding  place  for  laziness 
and  deceit. 

The  owner  should,  furthermore,  inquire  into  and 
regulate  and  restrain  the  conduct  of  the  people  toioards 
each  other :  teach  them  propriety  of  behavior,  civility, 
kindness,  justice,  virtue ;  and  punish  overt  acts  of 
iniquity  committed  between  themselves. 

Cursing  and  swearing;  breaking  the  Sabbath  ;  quar- 
reling and  fighting;  lying  and  stealing;  the  oppression 
of  the  weak  by  the  strong ;  neglect  of  children  on  the 
part  of  parents,  or  of  parents  on  the  part  of  children, 
or  the  neglect  of  one  head  of  the  family  towards  the 
other;  neglect  of  the  aged  and  sick  ;  cruel  acts  towards 
dumb  beasts  ;  adultery  and  fornication  ;  yea,  all  sins  and 
improprieties  existing  among  them  should  be  observed 
and  corrected.  The  feeling  of  some  that  they  may  do 
and  live  among  themselves  just  as  they  please,  if  they 
will  only  do  their  work,  belongs  neither  to  humanity  nor 
Christianity. 


MEANS    AND    PLANS.  243 

There  should  also,  be  a  house  erected  or  some  suitable 
room,  always  at  command  in  the  evening  and  on  the 
Sabbath  day,  for  a  place  of  worship  for  the  people  on 
the  plantation.  What  they  familiarly  call  "  the  prayer 
house."  Let  there  be  a  desk  or  stand  for  the  books  and 
lights,  and  good  scats  with  backs,  and  sufficient  room. 
Let  it  be  a  comfortable  place,  in  winter  as  well  as  in 
summer;  and  the  style  of  its  fixing  up.  such  as  will 
indicate  a  respect  for  religion  and  religious  people. 

In  this  prayer  house,  the  evening  prayers  of  the  planta- 
tion ;  the  plantation  Sunday  school  ;  and  the  regular 
services  of  missionaries  or  ministers,  may  be  conducted. 
It  certainly,  to  say  the  least,  looks  most  unfavorable  for 
the  character  of  owners,  to  go  upon  their  plantations, 
—  some  of  them  extensive,  in  fine  order,  weil  filled  up 
with  houses  of  all  kinds  and  for  all  purposes,  and  not 
even  a  small  room  appropriated  to  religious  uses!  The 
Negroes  are  crowded  into  one  of  their  own  houses,  too 
small  for  their  accommodation,  on  which  account  many 
do  not  attend  prayers;  and  should  the  minister  or  mis- 
sionary come,  he  is  taken  into  some  out  house,  prepared 
for  the  occasion,  badly  seated  and  cheerless  at  best ;  or 
the  Negroes  are  taken  into  the  house  of  the  owner, 
where  they  are  not  sufficiently  at  home  to  be  at  ease. 
God  has  no  tabernacle  to  dwell  in  on  such  planta- 
tions; and  the  Redeemer  has  not  where  to  lay  his  head! 
It  is  the  duty  of  every  Christian  master  to  see  that  his 
people  are  accommodated  with  a  place  of  worship.  A 
neat  little  chapel,  with  its  tower  or  steeple  and  bell,  while 
it  is  an  ornament  to  a  plantation,  gives  an  air  of  stability 
and  sobriety  to  it,  awakens  religious  associations  in  the 
minds  of  the  people,  and  produces  the  best  of  influences. 


244  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

[4]  The  owner  must  undertake  the  religious  instruction 
of  the  people,  himself. 

As  our  hope  of  permanently  benefiting  any  people  by 
religious  instruction,  lies  in  bringing  children  and  youth 
statedly  and  constantly  under  it,  the  owner  must  collect 
his  Negro  children,  and  with  some  suitable  book,  carry 
forward  their  instruction  from  year  to  year.  Let  them 
be  collected  into  a  school,  and  taught  for  a  short  time 
daily,  or  twice  or  three  times  during  the  week,  or  on 
Sabbath  evening;  either  by  himself,  his  wife,  or  some 
member  of  the  family.  The  children  being  required  to 
come  with  clean  faces  and  hands,  their  hair  combed,  and 
clothes  in  good  order,  and  to  behave  quietly,  and  be  at- 
tentive and  obedient,  soon  relish  the  exercise  and  improve 
under  it  in  disposition,  manners,  appearance,  intelligence 
and  morality.  The  master  thus  early  becomes  acquainted 
with  the  tempers  and  characters  of  the  children  and 
takes  them  thus  early  under  discipline,  and  much  trouble 
is  saved  in  after  life.  Viewed  merely  as  auxiliaries  to 
plantation  order  and  discipline  thny  are  of  the  first  im- 
portance. The  effect  of  these  schools  upon  parents 
also,  is  highly  beneficial.  They  feel  grateful  for  the 
pains  taken  by  their  owners  with  them,  and  exhibit  grat- 
ification and  pride  in  their  improvement.  They  endeavor 
also  to  fulfil  their  own  duties  to  them  better. 

Having  thus  taken  the  children  under  instruction,  he 
must  not  omit  the  adults. 

With  these  he  can  meet  every  evening,  or  as  frequently 
as  possible  in  the  prayer  house.  At  the  ringing  of  the 
bell,  let  teacher  and  people  be  punctual,  and  the  exercises 
■pointed  and  short.  For  example  a  portion  of  scripture 
read,  with  a  few  leading  questions  asked  which  will  serve 
to  keep  up  their  attention,  and  a  remark  or  two  founded 


MEANS    AND    PLANS.  2<!5 

on  the  passage ;  then  a  hymn ;  and  the  whole  c'osed 
with  prayer;  but  not  with  long  prayer.  The  time  not 
exceeding  twenty  or  twenty-five  minutes.  The  adults 
(by  varying  the  exercises,)  may  and  indeed,  ought  to  be 
taught,  the  Lord's  prayer,  the  ten  commandments,  the 
creed  and  hymns,  and  instructed  in  singing.  It  will  be 
proper  also  to  take  them  through  some  catechism. 

Connected  with  this  instruction  the  owner  should  as 
occasion  offers  or  at  regular  times,  converse  privately 
with  the  people  on  the  great  subject  of  their  souls'  salva- 
tion. The  members  of  the  church  should  receive  his 
special  attention.  They  may  also  be  put  under  the 
watch  of  some  one  of  their  own  color  of  approved  dis- 
cretion and  piety,  who  may  report  their  general  conduct 
from  time  to  time.  Whenever  there  are  any  under 
serious  impressions,  or  hopefully  converted,  and  are  desi- 
rous of  uniting  with  the  church  of  God,  particular  pains 
should  be  taken  to  have  them  properly  instructed.  These 
are  golden  opportunities  not  to  be  omitted. 

It  will  be  the  duty  of  the  owner  also,  should  he  be  a 
believer  in  the  infant  membership  with  the  visible  church 
of  God,  of  the  children  of  believers,  to  have  the  children 
of  such  of  his  servants  as  are  connected  with  his  own 
church  regularly  presented  in  the  assembly  of  God's 
people  and  baptized.  Such  baptisms  should  be  recorded 
by  the  church  and  he  ought  also  to  make  a  record  of 
them,  as  well  as  of  the  baptism  of  the  other  children  of 
his  household.  He  should  stand  with  the  parents  in 
that  interesting  and  solemn  moment  and  the  children 
thus  baptized  should  be  under  his  special  care  and 
instruction,  and  no  means  in  lis  power  should  be  left 
unused  to  perfect  as  far  as  possible  that  religious  educa- 
tion which  he  is  under  obligations  to  afford  them. 
21* 


243  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

It  is  much  easier  to  neglect  this  duty  than  to  perform 
it :  and  many  shrink  from  the  responsibilities  imposed 
upon  them  by  their  own  faith;  and  while  they  seriously 
neglect  the  spiritual  interests  of  their  people,  they  lay 
themselves  and  their  church  also,  under  the  charge  of 
great  inconsistency.  The  Lord  said  of  Abraham  —  "  for 
I  know  him,  that  he  will  command  his  children  and  his 
household  after  him,  and  they  shall  keep  the  way  of  the 
Lord,  to  do  justice  and  judgment;  that  the  Lord  may 
bring  upon  Abraham  that  which  he  hath  spoken  of  him." 
—  Gen.  18:  19.  It  is  the  faithfulness  of  the  head  of  the 
household,  which  causes  God  to  bring  upon  him,  the 
fulness  of  his  covenant  blessings:  "I  will  be  a  God  to 
thee  and  to  thy  seed  alter  thee." 

But  the  owner,  perhaps,  interposes  some  objections  to 
the  duties  now  required  of  him.  Some  of  these  were 
considered  in  the  Third  Part  of  this  work,  and  the 
reader  is  referred  back  to  them. 

The  owner  objects  to  the  amount  of  labor  and  care 
involved  in  religious  instruction  conducted  as  now 
recommended.  It  would  make  the  master  the  greatest 
servant  on  his  own  plantation. 

The  instances  are  extremely  rare  of  a  man's  over 
working  himself  in  this  department  of  benevolent  action, 
and  I  do  not  apprehend  any  danger  from  unfolding  to 
owners  the  entire  round  of  their  obligations  and  duties 
to  their  servants,  on  that  score.  Can  the  owner  place 
his  finger  upon  a  single  thing  recommended  which  would 
be  better  dispensed  with  than  performed  :  or  which  does 
not  appear  to  be  his  duty  at  all? 

Looking  at  the  gross,  the  amount  appears,  large,  and 
is  indeed  large.  But  all  the  labors  and  cares  and  duties 
do  not  occur  on  one  day,  nor  any  two  of  them  at  one 


MEANS    AND    PLANS.  247 

particular  moment  of  time.  They  lie  along  the  track  of 
time,  and  the  owner  takes  them  up  in  the  order  of  their 
occurrence.  And  if  he  be  a  man  of  system  and  energy 
he  will  have  a  place  for  every  thing  and  every  thing  in 
its  time,  and  although  he  may  not  accomplish  all  he 
desires  or  undertakes,  yet  he  will  accomplish  a  great 
deal,  to  the  satisfaction  of  his  own  mind  and  conscience 
and  to  the  peace  and  comfort  of  his  people. 

When  a  master  is  impressed  with  his  obligations  to 
his  servants,  and  acts  in  view  of  eternity,  he  will  find 
himself  strengthened  and  made  willing  not  only  to  under- 
take but  to  do  a  great  deal  for  them.  It  should,  however, 
not  be  disguised  that  that  planter  who  undertakes  the 
religious  instruction  and  moral  improvement  of  his  peo- 
ple, must  look  upon  it  in  the  light  of  a  labor.  He 
necessarily  undergoes,  at  least  for  a  time,  greater  trials 
and  expense,  than  the  planter  who  does  not.  He  is 
obliged  to  correct  all  the  bad  habits  of  government,  all 
the  debasing  thoughts  in  relation  to  the  Negroes  which 
may  unconsciously  prevail  in  himself.  He  is  obliged  to 
correct  what  is  manifestly  wrong  in  his  own  deportment 
on  his  plantation,  and  to  live  up  to  that  Christianity 
which  he  would  teach.  Thus  one  grand  means  of 
elevating  his  own  moral  and  religious  character  will  be 
an  attempt  to  improve  that  of  his  servants !  But  this 
self-discipline  is  laborious  and  painful.  And  further,  in 
promoting  the  moral  improvement  of  his  people,  as 
already  remarked,  he  must  improve  their  physical  con- 
dition—  an  almost  interminable  work.  In  the  prooress 
of  his  efforts  the  master  will  have  painful  evidence  of  the 
idleness,  carelessness,  ignorance,  deceit,  and  degradation 
of  his  servants.  He  will  experience  disappointments 
and  mortifications  in  respect  to  servants  whom  he  deemed 


248  RELIGIOUS  INSTRUCTION  OP  THE  NEGROES. 

the  most  virtuous,  honest,  and  obedient.  He  may  even 
encounter  opposition  to  moral  reform  from  some  of  them. 
They  may  sport  with  his  instructions,  pervert  his  mo- 
tives, corrupt  the  children  and  youth,  and  be  guilty  of 
improprieties  on  purpose  to  irritate  and  induce  him  to 
forego  his  attempt  to  bring  the  plantation  under  religious 
influence,  to  which  their  natural  feelings  are  opposed. 
These  are  difficulties  and  trials,  but  ought  not  to  deter  a 
master  from  doing  his  duty. 

There  are  planters  who  think  that  they  eon fer  a  favor 
on  their  people  by  giving  thern  instruction.  It  is  a 
favor  in  one  sense,  but  not  in  another  —  stnctly  speak- 
ing he  who  discharges  his  duty  to  another  confers  no 
favor.  They  think  also  that  they  confer  a  favor  on  the 
minister  or  missionary,  by  granting  him  permission  to 
preach  on  their  plantations.  Religious  instruction  is 
that  wich  they  may  give  or  withhold  according  to  their 
good  pleasure.  There  must  be  an  entire  revolution  in 
the  views  and  feelings  of  such  owners  before  they  will 
conscientiously  undertake  and  prosecute  the  religious 
instruction  of  their  people. 

We  are  to  look  in  the  fourth  place  to  elders  and  lay 
men,  to  afford  religious  instruction  to  the  Negroes. 

Elders  and  laymen,  of  good  spirit  and  qualifications^ 
i.i  churches  destitute  of  pastors  or  stated  supplies,  might 
originate  and  continue  Sabbath  schools  and  Sabbath 
instruction  for  the  Negroes  as  well  as  for  the  whites. 

They  might  also,  by  some  arrangement  visit  a  planta- 
tion once  a  week  and  hold  evening  prayers  with  the 
people.  They  might  read  and  expound  a  portion  of 
Scripture,  and  converse  with  the  members  of  the  church 
and  with  those  under  serious  impressions.  By  uniting 
with  pastors  in  labor  of  this  sort,  they  would  become 


MEANS    AND    PLANS.  249 

most  valuable  auxiliaries.  There  have  been  associations 
whose  members  have  for  some  considerable  time  exerted 
themselves  with  self-sacrifice  in  doing  good  in  this 
manner. 

The  instruction  of  the  Negroes  by  missionaries,  by 
owners,  and  by  elders  and  laymen  of  the  church,  is 
liable  to  many  delays  and  interruptions,  and  in  the  pres- 
ent slate  of  the  work  and  the  subject  in  our  country,  our 
main  dependence  must  be  upon  the  settled  pastors  and 
stated  supplies  of  our  churches  :  and  I  venture  to  speak 
further  on  this  point,  at  the  risk  of  repetition. 

The  churches  should  convert  their  pastors,  somewhat 
into  missionaries,  and  they  would  then  provide,  with 
little  or  no  additional  expense,  permanent  instruction 
for  the  Negroes.  The  religious  instruction  of  the 
Negroes  properly  and  ojjicially  devolves,  and  in  large 
measure,  depends  upon  settled  pastors;  and  if  all 
pastors  and  stated  supplies  in  the  several  denominations 
would  perform  their  duty  to  the  Negroes  attached  to 
their  congregations,  there  would  be  comparatively 
speaking,  over  immense  tracts  of  country,  but  little  need 
of  missionaries  ;  religious  instruction  would  pervade  the 
South,  the  reproach  of  the  neglect  of  our  colored 
population,  would  be  wiped  away,  and  blessings  tempo- 
ral and  eternal  be  conveyed  to  thousands  now  ready  to 
perish.  It  is  an  encouraging  fact  that  pastors  are  direct- 
ing their  attention  to  this  field  more  than  ever,  and  that 
our  young  ministers  when  they  settle,  seem  disposed  to 
devote,  and  that  conscientiously,  a  reasonable  portion  of 
their  time  to  the  colored  part  of  their  charges. 


250  RELIGI08S  INSTRUCTION  OF  TUB  NEGROES. 


CHAPTER    III 


The  Manner  in  which  the  Gospel  should  be  communicated  to  the 
Negroes,  so  as  to  meet  the  character,  condition,  and  circumstances 
of  the  people. —  Conclusion. 

The  concluding  chapter  I  shall  throw  into  distinct 
heads,  embracing  several  particulars  relating  to  the 
religious  instructon  of  the  Negroes,  which  could  not 
with  propriety  be  introduced  before. 

1.  Manner  of  Preaching: 

As  preaching  depends  upon  the  preacher,  it  will  not 
be  amiss  to  inquire  what  kind  of  preachers  are  needed 
for  the  Negroes  ? 

Certainly  not  ignorant  preachers.  It  is  the  opinion 
of  some,  that  anybody  will  do  to  preach  to  the  Negroes, 
which  is  an  erroneoue  opinion  —  the  child  of  ignorance 
itself.  No  inconsiderable  a  part  of  that  misery  into 
Mhich  the  fall  brought  mankind,  is  a  darkened  under- 
standing. It  is  not  more  true  that  "  the  world  lieth  in 
wickedness,"  than  that  they  have  "the  understanding 
darkened  being  alienated  from  the  life  of  God  through 
the  ignorance  that  is  in  them."  There  is  the  blindness  of 
the  mind  and  the  hardness  of  the  heart ;  and  they  act 
and  re-act  the  one  upon  the  other.     Our  Lord  has  taught 


MEANS    AND    PLANS.  251 

us  also,  that  men  "  love  darkness  rather  than  light;" 
—  this  very  state  of  blindness  and  haidness.  They  do 
not  like  to  "  retain  God  in  their  knowledge."  Hence 
the  more  ignorant  they  are  of  God  the  more  wicked 
they  are.  And  the  more  ignorant  and  wicked,  the 
greater  the  difficulty  of  enlightening  and  elevating  them. 
It  will  be  seen  that  the  difficulty  is  increased  a  thousand 
fold,  when  the  only  access  which  the  people  have  to  the 
light,  is  through  the  living  teacher. 

The  primary  work  of  a  minister  is  to  dissipate  this 
natural  blindness  of  men's  minds  in  respect  to  God,  by 
pouring  in  upon  them  in  the  most  suitable  manner,  "the 
light  of  the  knowledge  of  the  glory  of  God  in  the  face 
of  Jesus  Christ,"  and  in  this  way  quickening  the  con- 
science and  moving  the  heart.  To  put  men  to  this  work 
who  are  not  only  unlearned  but  ignorant,  is  to  put  the 
blind  to  lead  the  blind  ;  and  as  a  result,  "both  shall  fall 
into  the  ditch."  Shallow  vessels  are  soon  emptied. 
When  the  watchmen  are  blind  —  are  all  ignorant;  they 
quickly  become  dumb  dogs,  that  cannot  bark.  They 
become  weary  with  their  own  noise,  and  ashamed  of  the 
little  impression  they  make  upon  men;  —  their  intellects 
are  stagnant.  They  are  mere  dreamers  in  knowledge, 
and  a  spirit  of  indifference  and  inefficiency  creeps  over 
them,  and  they  are  "lying  down,  loving  to  slumber."  — 
Isa.  56:  10,  11.  Our  Divine  Lord  is  the  great  teacher 
that  has  come  from  God,  and  ever  has  been  and  ever 
will  be  the  "  light  of  the  world.  His  ministers  after 
him  he  calls  and  requires  to  be  "  the  light  of  the  world." 
"To  be  instructed  unto  the  kingdom  of  heaven  ;"  and 
he  sends  them  unto  their  fellow  men,  "  to  open  their 
eyes  and  to  turn  them  from  darkness  to  light  and  from 
the  power  of  Satan  unto  God." — John  1:4.  3:  2-19. 
8:  12.    Matt.  5:  14.     13:  52.     ActsM:  17,18. 


252  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

We  need  for  the  continued  and  successful  instruction 
of  the  Negroes,  as  well  educated  and  as  intelligent  min- 
isters and  as  good  preachers  as  the  churches  can  supply. 
It  is  the  experience  of  all  those  who  can  lay  claim  to 
these  qualifications,  who  have  entered  upon  the  work  of 
the  religious  instruction  of  the  Negroes,  that  instead  of 
requiring  less  talents  and  learning,they  have  needed  more 
than  they  possessed,  and  that  they  found  the  benefit  of 
all  the  knowledge  they  had  acquired.  Some  preachers, 
really  ignorant  and  unfurnished  for  their  office,  quickly 
expending  their  stock  of  knowledge,  and  exhausting  all 
their  manoeuvres  and  invention  to  keep  the  people  inte- 
rested, have  first  been  deserted  by  the  people,  and  then 
have  deserted  themselves.  Others,  well  qualified  in 
every  respect,  selling  their  standard  of  sermonizing  and 
of  intellectual  effort  low,  have  thought  "  any  sort  of  a 
sermon  "  would  do  for  the  Negroes,  and  the  Negroes 
have  been  wise  enough  to  estimate  their  powers  upon 
their  own  showing,  and  proud  enough  not  to  be  put  off 
with  any  sort  of  a  sermon,  and  have  therefore  stayed 
at  home  or  gone  where  they  have  thought  they  could  do 
better.  The  preachers  in  the  mean  while  have  wondered 
at  the  falling  off  in  their  congregation  —  at  the  careless- 
ness, hardness  and  indifference  of  the  Negroes,  and 
have  perhaps  given  over  effort,  saying  "it  is  of  no  use; 
they  will  not  come,"  iheir  consciences  perfectly  satisfied 
and  at  rest,  "  they  have  done  what  they  could ! " 

Ministers  in  preaching  to  the  Negroes,  sometimes 
say,  "they  cannot  interest  them;  they  have  no  turn  for 
it;  they  cannot  make  themselves  understood."  They 
have  felt  like  exclaiming  with  Dr.  Chalmers  on  a  certain 
occasion,  when  laboring  to  put  the  inhabitants  of  Kil- 
many  in  possesion  of  some  of  his  ideas,  "I  would  make 
it  plainer  to  you  if  I  could  ! " 


MEANS    AND    PLANS.  253 

No  one  will  deny  that  an  acquaintance  with  the  char- 
acter, condition,  and  circumstances  of  a  people,  and 
some  practice  in  addressing  them,  are  highly  advanta- 
geous to  him  who  preaches  to  them.  But  it  is  the  duty 
of  ministers  to  attain  to  a  thorough  understanding  of  the 
doctrines  and  duties  of  Christianity,  and  to  cultivate 
such  a  facility  of  expression  and  of  language,  as  to  be 
able  to  unfold  both  doctrines  and  duties  intelligibly  to 
the  weakest  hearer.  When  a  minister  is  not  able  to  do 
the  latter,  he  may  be  suspected  of  not  having  attained 
the  former.  The  knowledge  of  some  men  is  general  and 
indistinct.  They  are  able  to  say  much  on  subjects,  call 
them  by  their  right  names,  and  use  the  ordinary  phrase- 
ology;  but  are  not  masters  of  the  subjects  themselves, 
so  that  they  can  take  them  to  pieces,  show  the  different 
parts  and  put  all  together  again.  One  boy  draws  his 
figure,  demonstrates  his  problem,  and  thinks  he  under- 
stands it  perfectly.  Now  take  his  book  away  and  rub 
out  his  lines  and  letters,  and  set  him  to  the  demonstration 
and  call  upon  him  for  the  principles  upon  which  the 
problem  is  constructed,  and  he  is  at  fault  after  taking 
but  one  or  two  steps.  Another  boy  takes  the  problem 
into  his  mind,  lays  hold  of  the  thing  itself;  gets  entire 
possession  of  it,  and  is  able  to  demonstrate  it,  in  anv 
manner  desired,  resolve  it  into  its  first  principles,  and 
construct  it  again.  This  is  but  an  illustration  of  what 
we  meet  with  in  theological  studies.  The  nomenclature 
of  the  science  is  acquired;  the  order  of  subjects;  and 
general  notions  of  doctrines,  and  not  much  more.  The 
preacher  may  perhaps  interest  what  he  terms  enlightened 
audiences,  but  when  required  to  analyze  truth  and  pre- 
sent it  in  a  plain  way  to  plain  people  he  cannot  do  it, 
The  more  he  explains  and  defines,  the  moie  visible 
22 


254  RELIGIOUS  INSTRUCTION  OF  TIIE  NEGROES. 

becomes  the  darkness  of  his  own  mind.  He  takes  a 
passage  of  scripture  and  studies  it;  thinks  he  under- 
stands it ;  rises  in  the  desk  to  deliver  an  exposition  of 
it ;  but  he  does  not  succeed,  and  he  cannot  tell  why. 

The  general  deportment  of  the  minister  to  the  Negroes 
deserves  attention.  He  should  have  reference  to  the 
character,  condition,  habits  and  feelings  of  the  Negroes. 
His  address  and  intercourse  should  be  polite,  frank, 
condescending  and  uniformly  kind,  and  at  the  same  time 
independent.  Self-respect  and  the  honor  of  the  Gospel 
will  dictate  these  virtues,  and  the  people  will  quickly 
discover  and  rightly  appreciate  them.  In  order  to  secure 
the  confidence  and  respect  of  the  people,  he  must  treat 
them  with  respect  and  manifest  in  word  and  in  deed  his 
interest  in  them.  Whining  and  simpering,  familiarity 
and  a  courting  of  popularity  will  destroy  his  influence. 
He  must  speak  and  be  accessible  to  all,  and  forget  not 
to  extend  charity  as  occasion  offers,  to  the  old  and 
infirm.  He  should  notice  the  children  and  youth  a 
great  deal,  cultivate  their  acquaintance  and  the  acquaint- 
ance also  of  the  more  prominent,  pious,  and  influential 
members  of  the  church  and  congregation.  Scrupulously 
avoid  personal  disputes  and  quarrels  with  them,  and  be 
no  party  in  such  troubles  between  them.  Act  prudently, 
hear  both  sides,  decide  justly,  and  show  the  reasons  for 
the  decision.  He  should  avoid  making  himself  the 
repository  of  tales  and  difficulties  between  individuals 
and  on  plantations,  and  hear  no  tales  at  all  respecting 
owners  and  matters  which  belong  to  their  civil  condition. 
—  Luke  12:    13-14. 

He  should  be  among  them  as  their  spiritual  adviser, 
guide,  and  friend,  and  let  the  people  look  up  to  him  as 
their  minister.     He  should  put  himself  to  inconvenience 


MEANS   AND    PLANS.  255 

to  meet  their  calls  for  his  services,  in  times  of  sickness, 
at  weddings  and  at  funerals ;  show  them  that  he  is  their 
friend,  and  is  neither  ashamed  of  them  nor  their  service. 
His  language  should  be  as  pure  Saxon  as  he  can  make 
it:  and  not  accommodated  in  any  degree  whatever  to  their 
broken  English,  if  he  would  escape  contempt. 

The  minister  to  the  Negroes  should  pay  attention  to 
the  manner,  style,  and  character  of  his  preaching. 

His  manner  should  be  grave,  solemn,  dignified,  free 
from  affectation,  hauteur,  or  familiarity,  yet  ardent  and 
animated.  The  people  like  gestures  but  not  grimaces. 
His  manner  should  be  respectful.  He  should  not  endea- 
vor to  impress  them  with  the  fact,  (should  he  unfortu- 
nately believe  it  himself,)  that  there  is  an  infinite  distance 
between  him  and  them,  and  between  his  intelligence  and 
theirs;  and  that  he  has  humbled  himself  amazingly  to 
lake  their  instruction  into  his  hands.  He  must  not  treat 
them  as  if  they  were  a  parcel  of  children,  or  a  people 
perfectly  stupid.  Poor  people  have  feelings  as  well  as 
rich  people;  and  if  people  are  ignorant,  and,  if  you 
please,  fools,  yet  they  do  not  like  to  be  told  of  it.  No 
good  comes  of  it.  It  is  enough  for  the  minister  to  know 
what  they  are;  let  him  go  on  and  make  them  better. 
Nor  must  he  be  perpetually  scolding  and  fault-finding,  if 
they  happen  to  come  a  little  late  to  church,  if  a  door 
slams,  if  a  dog  comes  in,  if  a  child  cries,  if  a  man  sleeps, 
if  they  do  not  pay  undivided  attention,  and  so  on.  No 
people  are  perfection.  Great  allowances  are  to  be  made 
for  the  Negroes;  and  many  things  wrong  among  them 
may  be  owing  to  the  minister  himself.  He  on  the  coir 
trary  ought  to  proceed  upon  the  principle  of  kind  encour- 
agement—  they  greatly  need  it ;  and  he  should  remark 
and   pra'ue  all  that  he  sees   commendable.     Praising  a 


256  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

virtue  is  a  condemnation  of  the  opposite  vice;  and  in 
many  instances  is  the  most  effectual  mode  of  condem- 
ning it.  Encouragement  stimulates  a  people  to  effort, 
and  when  they  see  that  their  minister  notices  and  com- 
mends their  efforts  they  will  exert  themselves  the  more. 
It  would  do  some  ministers  a  great  deal  of  good  to  read 
frequently  1st  and  2rf  Thessalonians.  They  might  learn 
how  highly  they  ought  to  think  of  God's  people,  and  how 
much  they  ought  to  praise  them  for  their  works  of  faith 
and  labors  of  love;  and  how  proper  it  is  to  deal  in  kind 
encouragement. 

Style  and  character  of  preaching.  Sermons  should 
be  plain  in  language,  simple  in  construction,  and  pointed 
in  application,  and  of  any  length  from  a  half  hour  to 
an  hour  and  a  quarter,  according  to  the  subject  and  the 
interest  of  the  people.  Like  all  other  hearers,  they  have 
no  objection  to  long  sermons  if  they  be  good  sermons 
and  treated  well.  The  reasoning  in  the  sermons  may 
be  logical  and  close,  if  abstract  propositions  and  learned 
arguments  are  excluded,  and  the  reasoning  short  and 
made  evident  by  illustrations,  which  is  no  very  hard 
matter,  if  a  man  understands  himself  what  he  wishes  to 
teach  to  others.  As  to  the  subjects  of  sermons,  they 
may  embrace  the  whole  round  of  the  doctrines  and  duties 
of  Christianity ;  dwelling  chiefly  upon  those  most  ap- 
plicable to  the  people.  There  is  not  a  single  doctrine, 
however  elevated,  or  as  some  express  it,  deep  and  myste- 
rious, which  may  not  be  profitably  exhibited.  In  my 
opinion  the  preacher  with  proper  pains  can  speedily  carry 
them,  ignorant  as  they  are  conceived  to  be,  to  the  limits 
of  our  actual  knowledge  of  the  doctrines  of  Christianity  ; 
and  what  is  more,  make  them  know  and  feel  it.  The 
human  mind,  if  I  may  so  express  myself,  is  conscious 


MEANS    AND    PLANS,  257 

when  it  arrives  at  tie  boundaries  of  religious  truth,  and 
is  there  disposed  to  stop;  though  pride  and  impiety,  and 
subtle  leaders  may  tempt  it  to  cross  them.     A  little  black 
boy  returning  from   Sabbath   school   was   asked   by   his 
little  master,  what  he  had  been  learning.     He  answered, 
I  have  been   learning   about   God.     And   what   did   you 
learn  about  God  1     Why,  that  he  made  me.     And   what 
else  did  he  make?     He  made  all  things.     Then  said  his 
little   master  —  but   who    made    God?     He   replied,  no 
body.     How  (hen  did   God   come  at  all  ?     Why,  he  did 
not  come  at  all :  somebody  must  be  first  and  begin  every 
thing;  and  that  must  be  God.     But  hoiv  can  God  be  first 
and  begin  every  thing?     The  little  black  boy  answered, 
finally,  "  I  do  n't  know;  but  it  must  be  so;   and  't  is  so." 
To  make  my  meaning  plain  that  the  most  elevated 
doctrines  may  be  exhibited,  and   profitably   exhibited,  to 
ignorant  and    illiterate   people   (which   certainly    is   the 
duty  of  every    faithful   steward  of  God,)   and  that  in  the 
way  of  illustration,  suppose  I  wished  to  bring  forward  the 
doctrine  of  election:  that  God  is  the  author  of  our  salva- 
tion and  bestows  it  upon  lohom  he  pleases  ?     I  would  take 
up  the  history  of  the  Apostle  Paul,  and   show  who  and 
what  he  was   before  his  conversion  ;   and  that  out  of  his 
own  mouth.     Next,  show  when    and   where   and   how   he 
was  converted  :  that  the  thought  or  wish  of  becoming  a 
Christian  never  had  entered  his  mind:  that  he  was  smit, 
ten  to  the  ground   by  the   brightness  of  the  glory  of  the 
Lord  Jesus,  in  the  full  career  of  his  iniquity:  and  that 
God  overpowered  him  by  his  Spirit,  and  shincd  into  his 
heart,  to  give   him  the  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ.     And  last  of 
all,  I  would  show  that  there  was  the  most  wonderful  and 

perfect  change  wrought  in  the  man,  which  continued  to 
22* 


258  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

his  dying  day;  and  that,  as  Paul  himself  tells  us,  it  was 
wrought  in  him  by  God ;  and  for  no  reason  whatever,  but 
that  it  was  the  good  pleasure  of  his  will.  Who  can 
resist  the  force  of  the  truth  thus  presented  7  Who  can 
resist  the  inference  and  application?  The  same  way 
which  God  took  to  bring  this  chief  of  sinners  into  his 
kingdom  is  the  same  toay  he  takes  to  bring  all  sinners 
into  his  kingdom.  The  reason  which  moves  him  in  one 
case  moves  him  in  all.  The  reason  is  in  himself.  "  Even 
so  Father  for  so  it  seemeth  good  in  thy  sight!"  "Not 
unto  us,  O  Lord,  but  unto  thy  name  be  all  the  glory." 

Suppose  again  I  wished  to  bring  forward  "free  agency 
and  accountability ;  there  is  the  history  of  Judas :  or 
"  that  election  to  eternal  life,  includes  the  means  thereto" 
there  is  the  shipivreclc  of  Paul ;  or,  "  the  divinity  and 
humanity  of  Christ  —  two  natures  in  one  person  ;  "  there 
is  the  storm  at  sea  and  many  other  of  his  wonderful 
works;  or,  "justification  by  faith  alone,'"  there  is  the 
penitent  thief,  who  had  not  righteousness  enough  to  save 
him  from  death  at  the  hands  of  men,  much  less,  at  the 
hands  of  God.  And  thus  I  might  enumerate  every  doc- 
trine and  duty  of  the  Holy  Scriptures,  with  their  appro- 
priate and  striking  illustrations.  The  doctrines  are  thus 
fastened  to  the  illustration  ;  or  rather  the  illustrations 
are  fastened  to  the  doctrines;  and  all  are  nails  driven  in 
a  sure  place.  They  are  argued  and  decided,  and  laid 
away  in  the  mind  as  appeal  cases. 

When  the  preacher  takes  a  doctrine  in  hand,  let  him 
call  it  by  its  right  name  ;  and  never  be  afraid  to  use  God's 
own  word  to  give  it  expression.  Does  he  wish  to  express 
the  awful  condition  of  men  before  God  ?  Paul  offers 
him  his  text:  "  By  nature  children  of  wrath."  Does  he 
wish  to  make  known  the  entire  depravity  of  the  human 


MEANS    AND    PLANS.  259 

race?  Our  Lord  commands  him  to  say,  "that  which  is 
born  of  the  flesh  is  flesh."  Does  he  wish  to  prostrate  the 
guilty  sinner  before  God  and  lead  him  to  feel  his  inability 
to  renew  his  own  heart,  and  awaken  him  to  look  for 
power  not  his  own?  Let  him  take  the  declaration  of 
our  Lord,  "  no  man  can  come  unto  me  except  the  Father 
which  hath  sent  me  draw  him."  Let  him  go  all  the 
height,  and  length  and  breadth  and  depth  of  the  word  of 
God  openly,  strongly,  whether  they  will  hear  or  forbear, 
yet  humbly  and  meekly,  not  invading  the  province  of  the 
divine  spirit,  and  vainly  endeavoring  to  smooth  off  the 
angles  of  truth  and  to  lay  it  quietly  into  men's  minds 
and  let  it  transform  them,  they  know  not  how  nor  why. 
The  Divine  Spirit  will  take  care  of  his  own  truth,  plainly 
and  believingly  delivered  :  it  is  designed  for  saints  and 
sinners,  it  suits  their  state;  they  know  it,  they  feel  it; 
and  he  will  according  to  his  good  pleasure,  make  it  a  fire 
and  a  hammer  to  break  the  flinty  rock  in  pieces. 

From  the  foregoing  observations  it  will  be  gathered, 
that  the  preacher  to  the  Negroes,  ought  to  deal  much  in 
parables,  historical  events ;  biographies;  and  in  exposi- 
tory preaching.  And  his  expository  preaching  may  and 
ought  to  assume  some  system. 

Should  he  select  parables,  he  may  take  up  our  Lord's 
parables  in  order;  should  he  select  biographies,  he  may 
go  through  the  life  of  our  Lord,  one  event  succeeding 
another,  to  the  last  sad  catastrophe.  Or,  the  lives  of  the 
Apostles  as  far  as  known  ;  —  notices  of  persons  whose 
history  is  introduced  in  the  New  Testament.  Does  he 
desire  to  enter  upon  expository  preaching  ?  He  may 
take  up  tha  Gospels  and  expound  them  in  order;  the 
Acts  of  the  Apostles  ;  and  various  chapters  in  the  Epis- 
tles.    Then  there  is  the  whole  Old  Testament,  with  the 


260  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

creation,  fall,  flood;  the  lives  of  the  Patriarchs;  the 
entire  history  of  the  church  of  God,  filled  with  extraor- 
dinary characters  and  events*  A  studious  man  and  one 
alive  to  his  work,  can  never  be  without  matter,  as  well 
new  as  old,  for  the  instruction  of  the  people.  The  bible, 
the  bible,  is  the  great  store  house  of  truth  —  an  ocean 
without  a  bottom  or  a  shore. 

The  practice  of  expository  preaching  recommended, 
is  one  eminently  calculated  to  advance  the  people  in 
knowledge,  and  of  different  kinds  of  preaching  is  the 
most  improving  to  the  minister.  He  will  acquire  an 
intimate  and  extensive  acquaintance  with  the  Scriptures ; 
discover  the  dependence  of  every  part  and  the  union 
of  the  whole.  He  will  have  light  falling  directly  and 
indirectly  upon  doctrines,  and  they  will  become  clear  to 
his  mind,  and  he  cannot  tell  his  various  steps  to  the 
pleasant  conclusion.  He  will  gather  up  a  vast  variety  of 
subjects,  and  illustrations  cf  doctrines  and  duties;  and 
finally  know  that  "  all  Scripture  is  given  by  inspiration 
of  God,  and  is  profitable  for  doctrine,  for  reproof,  for 
correction,  for  instruction  in  righteousness  :  that  the 
man  of  God  may  be  thoroughly  furnished  unto  all  good 
works."  —  2  Tim.  3:  16-17. 

But  it  may  be  said  by  some  that  it  is  laborious  and 
difficult  preaching;  and  that  but  a  few  have  a  talent  for 
it.  He  who  would  succeed  well  must  labor  ;  and  it  is 
worth  all  the  labor  expended  for  it.  He  must  expect  to 
encounter  difficulties,  but  they  are  not  insurmountable ; 
and  the  reason  why  it  is  discovered  that  but  few  have  a 
talent  for  it,  is  because  there  are  but  few  who  persever- 
ingly  practice  expository  preaching. 

There  are  many  Works  which  will  aid  a  minister  as 
acquiring  the  tact  and  the  mode  —  such,  for  example,  in 


MEANS    AND    PLANS.  261 

Henry's  Commentary,  Andrew  Fuller's  Lectures  on 
Genesis,  Porteus'  Lectures  on  Matthew,  Scott's  Com- 
mentary, Stuart  on  Hebrews,  Hodge  on  Romans,  Hall's 
Contemplations  on  the  Old  and  New  Testament.  The 
list  might  be  extended,  but  students  do  not  require  it, 
and  to  those  who  are  not  students  it  would  be  of  no 
avail.  I  mention  these  few  because  they  are  standard 
works  and  of  easy  access,  and  are  sufficient  as  a 
specimen. 

Every  imitator  is  a  slave  and  a  bungler.  A.  minister 
should  be  familiar  with  the  works  of  eminent  men  of 
God  who  have  preceded  him,  and  take  into  his  mind 
their  great  and  good  thoughts,  that  it  may  be  expanded 
and  sanctified  .thereby.  lie  ought  to  study  with  care 
the  sermons  of  those  who  have  been  most  successful  in 
winning  souls  to  Christ,  searching  into  the  manner  of 
their  construction,  and  especially  into  the  principles 
involved  in  their  application. 

But  after  all  he  must  discipline  himself  and  do  his 
own  thinking  and  make  his  own  sermons,  and  learn  to 
teach  and  to  preach  for  himself.  He  must  proceed 
always  upon  the  principle  of  improvement.  What  he 
may  not  do  well  to  day  perseverance  may  enable  him  to 
do  better  to-morrow.  Then  let  him  know  no  discourage- 
ment. "  The  thing  can  be  dona;  by  divine  aid  1  will 
do  it." 

The  character  of  the  Negroes  both  private  anrl  public 
in  a  state  of  freedom  and  in  a  state  of  slavery;  their 
habits  of  thought,  superstitions  and  manners,  should  be 
carefully  studied  by  the  preacher,  so  that  he  may  adapt 
his  preaching  to  them.  He  will  perhaps  frequently  find 
it  necessary  to  follow  the  advice  of  Paul  to  Titus  as  t3 
the  manner  in  which  he  should  reprove  the  Creti  trs,  and 
for  the  same  reasons.     Titus   1  :  13,  13.     But  let  him 


262  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

avoid  the  most  distant  approximations  to  coarseness, 
and  follow  the  rule  laid  down  in  Eph.  5 :  11,12. 

The  strictest  order  should  be  preserved  at  all  the 
religious  meetings  of  the  Negroes,  especially  those  held 
on  the  Sabbath  day,  and  punctuality  observed  in  com- 
mencing them  at  the  appointed  hour.  No  audible 
expressions  of  feeling  in  the  way  of  groanings,  cries,  or 
noises  of  any  kind,  should  be  allowed.  To  encourage 
such  things  among  ignorant  people,  such  as  they  are, 
would  be  to  jeopard  the  interests  of  true  religion,  and 
open  the  door  to  downright  fanaticism.  They  are  bad 
at  best,  among  any  people  —  they  go  from  worse  to 
worst  as  we  descend  in  t  ie  scale  of  intelligence. 

Close  attention  should  be  paid  to  their  deportment, 
lest  they  choose  the  seasons  of  public  worship  for 
seasons  of  business  and  pleasure  ;  and  what  is  more,  for 
settling  up  their  disputes  in  regular  combats.  Disturbers 
of  the  public  peace  should  be  noted  down  ;  the  cases 
investigated  and  summary  punishment  inflicted  by  the 
proper  authorities  on  the  guilty.  It  is  the  minister's 
duty  in  all  such  cases  to  make  a  report  and  see  justice 
done.  The  pious  and  more  orderly  and  intelligent 
Negroes  will  always  discountenance  and  oppose  such 
unruly  conduct.  On  dismissing  his  Sabbath  congrega- 
tions he  should  always  remain,  until  he  sees  them  pretty 
well  on  their  way  homeward. 

2.  Manner  of  conducting  Sabbath  Schools. 

Notice  of  the  formation  of  the  Sabbath  school  for 
colored  children  and  youth  should  be  carefully  and 
geneially  given,  together  with  the  time  and  place  of 
meeting,  and  the  manner  in  which,  and  the  persons  by 
whom,  the  school  is  to  be  conducted. 


MEANS    AND    PLANS.  263 

The  notice  may  be  given  by  the  pastor  of  the  church 
in  which  it  is  to  be  formed,  who  can  take  occasion  to 
commend  the  effort  to  the  patronage  and  prayers  of  his 
people ;  or  by  the  missionary ;  or  by  elders,  deacons, 
and  private  Christians  who  engage  in  the  work,  in  the 
most  advantageous  manner  that  their  circumstances  may 
admit  of. 

The  notice  should  be  directed  first  of  all,  to  owners 
and  managers  and  their  support  entreated:  next,  to  the 
parents  of  the  children,  and  the  Sabbath  school  com- 
mended as  affording  that  religious  instruction  to  their 
children  which  in  a  majority  of  instances  they  cannot 
furnish  themselves,  and  which  will  contribute  to  the 
peace  and  order  of  their  families  and  to  the  respecta- 
bility and  happiness  of  their  children;  and  last  of  all, 
to  the  children  and  youth  themseloes.  It  will  answer  a 
good  purpose  to  go  into  some  detail  with  them,  as  to  the 
manner  in  which  the  school  will  be  conducted,  and  what 
will  be  taught,  and  for  what  end,  and  how  much  good 
the  school  will  do  them  for  time  and  eternity,  the  advan- 
tages yielded  them  by  it,  being  suitably  improved. 

When  the  school  is  collected  and  opened,  if  teachers 
can  be  procured,  interested  in  the  work  and  disposed  to 
be  useful,  then  divide  the  school  into  classes,  as  in  any 
other  school,  as  nearly  according  to  age  and  sex,  as 
may  be  possible.  Each  teacher  will  then  instruct  his 
own  class,  and  at  the  close  of  the  school,  let  the  super- 
intendent take  the  book  and  question  the  school,  class 
by  class,  and  all  together,  applying  the  lesson  with 
suitable  remarks  and  giving  the  scholars  praise  for  their 
punctuality,  good  order,  and  improvement. 

Should  it  be  impossible  to  obtain  teachers,  let  the 
school  be  seated  according  to  size  and  sex,  the  youngest 


264  RELIGIOUS  INSTRUCTION  OF  THE  NECROES. 

nearest  to  the  teacher,  and  then  let  the  teacher  whoever 
he  may  be,  teach  the  whole  together,  on  the  infant 
school  plan.  I  have  known  a  minister  including  in  a 
school  of  this  character,  his  entire  colored  congregation 
—  children  and  adult.  His  spacious  church  every  Sab- 
bath afternoon  would  be  crowded  with  the  young  and 
old,  manifesting  the  deepest  interest  and  making  com- 
mendable progress ;  and  in  his  pastoral  visitations, 
hailed  by  the  people  one"very  plantation  as  their  friend 
and  benefactor. 

I  would  say  something  on  manuals  and  plans  of 
instruction. 

In  the  first  part  of  this  work  several  manuals  of 
instruction  for  colored  persons  were  mentioned.  They 
may  be  mentioned  again  in  this  place  with  advantage. 
There  is  the  "  Short  Catechism,  for  the  use  of  colored 
members  on  trial  of  the  Methodist  Episcopal  Church, 
in  South  Carolina,"  prepared  by  T)r.  Capers,  and  used 
by  the  missionaries  of  that  church  in  South  Carolina 
and  Georgia.  There  is  "  the  Catechism  to  be  used  by 
the  teachers  in  the  religious  instruction  of  persons  of 
color,"  etc.,  "prepared  in  conformity  to  a  resolution  of 
the  Episcopal  Convention  of  the  diocese  of  South  Car- 
olina, under  the  direction  of  the  bishop;"  used  by  the 
Episcopaleans  in  South  Carolina  and  Georgia.  There 
is  Dr.  Palmer's  Catechism  ;  Rev.  John  Mine's ;  and 
there  is  the  "  Catechism  of  Scripture  Doctrine  and 
Practice,  designed  for  the  oral  instruction  of  colored 
persons  ;  "  prepared  by  myself. 

Some  persons  use  "  Scripture  Cards,"  illustrating  by 
a  picture  some  event  in  our  Saviour's  life  ;  the  passages 
of  Scripture  together  with  questions  and  answers,  are 
printed  on  the  cards.     Entire  portions  are  taught  em- 


MEANS   AND    PLANS.  265 

bracing  parables  and  miracles,  extracts  from  tbe  book  of 
Common  Prayer  are  also  used.  Others  take  the  Sciip- 
tures  and  select  the  more  interesting  events  and  histories 
—  beginning  with  the  creation,  and  continuing  through 
the  New  Testament.  They  first  read  the  passage  and 
briefly  explain  it,  and  then  take  it,  verse  by  verse,  and 
ask  questions,  and  repeat,  until  it  is  well  committed  to 
memory. 

The  "  Union  Questions."  prepared  by  the  Sunday 
School  Union,  may  be  used  by  the  teacher  as  a  guide 
to  his  subjects,  as  well  as  questions.  He  must  of  course 
select  the  questions  that  are  most  suitable  to  his  scholar?. 
'■'•Brown's  Catechism"  and  "  Watts'1  first  and  second 
Catechism,''''  are  also  used.  I  have  never  heard  of  but 
one  instance  of  the  "Assembly's  Catechism"  in  con^ 
nection  with  "  Willison's,"  being  used  in  the  oral 
instruction  of  the  Negroes  ;  that  instance  was  reported 
to  have  been  completely  successful.  I  have  no  doubt 
but  that  the  teacher  might  take  Willison's  and  Fisher's 
catechisms  and  make  a  good  use  of  them  in  the  oral 
instruction  of  the  Negroes.  As  much,  it  may  with 
truth  be  said,  depends  upon  the  teacher  as  upon  the 
manual  of  instruction  used  by  him. 

To  give  variety  and  interest  to  the  exercises  of  the 
Sabbath  school,  it  is  proper  to  teach  the  scholars 
hymns  and  psalms,  and  how  to  sing  them.  They  are 
extravagantly  fond  of  music  ;  and  this  taste  may  be 
turned  to  good  account  in  their  instruction.  Watts  will 
furnish  a  g  eat  number  of  suitable  psalms  and  hymns, 
and  they  may  be  selected  from  various  other  authors. 
Some  of  the  infant  school  and  Sunday  school  hymns, 
written  expressly  for  children,  will  answer  well.  As 
specimens  of  the  kiad  of  sacred  poetry  which  the  Negro 
23 


268  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

children  and  youth  readily  learn,  I  would  mention  from 
Watts,  "Lord  in  the  morning  thou  shalt  hear,"  "Behold 
the  morning  sun,"  "There  is  a  God  who  reigns  above," 
"When  I  can  read  my  title  clear,"  "Jesus  with  all  thy 
saints  above,"  "I'm  not  ashamed  to  own  my  Lord,"  "Sal- 
vation, O  the  joyful  sound,"  "Now  in  the  heat  of  youth- 
ful blood;"  and  from  others,  "Jesus  thou  heavenly 
stranger,"  "Blow  ye  the  trumpet,  blow,"  "There  is  a 
fountain  filled  with  blood,"  "Come  humble  sinner  in 
whose  breast,"  "To  whom  my  Saviour,  shall  I  go," 
"Glory  to  thee  my  God  this  night." 

The  tunes  should  not  be  intricate  but  plain  and 
awakening.  One  great  advantage  in  teaching  them  good 
psalms  and  hymns,  is  that  they  are  thereby  induced  to 
lay  aside  the  extravagant  and  nonsensical  chants,  and 
catches  and  hallelujah  songs  of  their  own  composing; 
and  when  they  sing,  which  is  very  often  while  about 
their  business  or  of  an  evening  in  their  houses,  they  will 
have  something  profitable  to  sing. 

In  giving  oral  instruction  two  plans  may  be  pursued. 
First,  the  teacher  asking  the  question,  and  stating  the 
answer  and  then  requiring  the  whole  school,  or  his  whole 
class,  to  answer  together.  Second,  the  teacher  requring 
the  scholars  in  his  class,  or  school  to  answer  the  ques- 
tions, one  by  one,  one  after  another,  until  it  is  apparent 
the  whole  know  it.     Let  both  plan?  be  united. 

The  teacher  must  be  regular  and  punctual  in  attending 
the  school ;  expect  and  bear  with  irregular  attendance 
on  the  part  of  his  scholars,  as  they  cannot  always  com- 
mand their  own  time,  and  are  subjected  to  a  variety  of 
interruptions  ;  use  his  best  efforts  to  win  their  esteem  and 
confidence,  and  to  interest  them  in  their  lessons  and 
hymns;  deal  largely  in  encouragement,  and  let  his  man- 
ner be  lively  and   spirited   without   irreverence,   sober 


MEANS    AND    PLANS.  267 

without  austerity,  and  his  language  plain  and  intelligible 
without  being  foolish  and  inaccurate.  To  relieve  the 
schol  .rs,  he  should  vary  their  posture,  sometimes  let  it 
be  that  of  sitting  and  sometimes  that  of  standing.  The 
school  should  always  be  dismissed  in  an  orderly  manner 
class  by  class,  and  the  children  and  youth,  warned 
against  noise  and  play  on  the  holy  Sabbath. 

The  success  of  Sabbath  schools,  under  God,  depends 
upon  the  zeal  and  fidelity  of  those  who  have  the  man- 
agement of  them.  If  superintendents  and  teachers  are 
not  of  the,  right  character,  with  the  best  materials  at 
command,  the  schools  will  go  down. 

3.  Manner  of  conducing  Plantation  Meetings. 

No  plantation  meeting  should  be  held  except  with  the 
knowledge  and  consent  of  the  manager  or  owner, 
The  owner  should  have  timely  notice  of  the  meeting,  so 
that  he  n  ay  make  whatever  arrangements  may  be  ne- 
cessary for  it.  The  pastor  or  missionary  will  find  it  pro- 
per to  Band  a  little  note,  at  times,  to  this  effect : 

"Dear  Sir:  —  If  it  is   agreeable  and  convenient, I 
will  preach  for  your  people  on  Wednesday  evening  next. 
Respectfully  and  truly, 
Your  friend, 
C.  C.  J." 

The  invariable  reply  will  be  like  the  following : 

"Dear  Sir  :  —  It  will  be  both  agreeable  and  conve- 
nient for  you  to  preach  for  us  on  Wednesday  evening 
next.     It  will  afibrd  me  pleasure  to  see  you. 

Very  respectfully  yours, 
W.  L." 


268  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

The  owner  ihus  takes  the  meeting  under  his  cai-e  and 
is  responsible  for  the  congregation  and  the  order  of  it ; 
and  he  may  or  may  not,  as  he  pleases*  confine  the  meet- 
ing to  the  people  oxi  his  plantation.  It  is,  however,  best 
and  every  way  most  desirable  to  haveno  people  present 
but  those  belonging  to  the  plantation  upon  which  the 
meeting  is  held.  A  collection  of  N«  groes  from  several 
plantations  around  on  one  central  to  the  whole,  at  night, 
to  attend  religious  meetings  ought  not  to  be  allowed. 
The  evil  in  the  long  run  will  more  than  counterbalance 
the  good. 

The  attendance  of  the  planter  and  his  family  should 
be  solicited,  as  it  serves  to  encourage  both  the  mission- 
ary and  the  people,  and  does  themselves  good  also.  In 
the  majority  of  instances  they  need  no  solicitation,  they 
eheerfully  go  of  their  own  accord.. 

The  people  being  assembled  the  exercises  are  pre- 
cisely those  of  an  evening  sermon  or  lecture.  They 
are  opened  with  singing  and  prayer,  reading  the  Scrip- 
tures, singing  a  second  time,  and  then  a  seimon  or  ex- 
pository lecture,  plain,  pointed,  short;  and  the  whole 
closed  with  prayer  and  singing. 

With  preaching  to  the  adults  the  pastor*  or  missionary 
may  connect  a  catechetical  exercise  with  the  children^ 
and  also  a  meeting  for  the  enquirers,  shoidd  any  be  on 
the  place ;  an  I  these  two  services  may  be  attended  to 
either  before  or  after  the  lecture  for  the  people. 

Now  and  then  a  planter  will  object  to  preaching,  on 
his  own  plantation,  from  prejudice  against  the  minister 
or  missionary  ;  or  against  such  kind  of  meetings,  be- 
cause he  has  seen  or  heard  of  some  irregularjlies  con- 
nected with  them  ;  or  from  a  hatred  to  the  Gospel  itself 
—  not  wishing  its  light  to  shine   where   he  may  more 


MEANS    AND    PLANS.  269 

directly  feel  its  influence.  And  while  he  thus  excludes 
the  Gospel  from  his  plantation  and  forbids  the  people  to 
assemble  for  religious  worship,  he  will  allow  them  from 
time  to  time  to  assemble  and  have  dances  and  midnight 
revels!  All  is  peace  and  safely  while  Satan  reigns : 
God  only  is  the  author  of  all  evil  !  There  are  now,  as 
there  were  in  the  Apostle's  days,  "  unreasonable  and 
wicked  men,"  and  like  him,  we  should  pray  to  be  deliv- 
ered from  them. 

4.  Manner  of  treating  opposition  to  the  good  work. 

As  every  work  of  benevolence  has  to  encounter  some 
degree  of  opposition,  so  has  that  of  the  religious  instruc- 
tion of  the  Negroes.  It  is  impossible  in  all  cases  to 
discern  the  cause  whence  the  opposition  proceeds.  The 
causes  are  as  various  as  are  the  interests,  passions,  and 
prejudices  of  depraved  men,  and  as  hidden  as  are  the 
thoughts  of  the  heart. 

Theie  being  opposition  it  is  to  be  met  according  to 
its  nature  and  weight,  and  much  must  be  left  to  the 
christian  judgment  and  prudence  of  the  minister  of  God, 
Our  Lord  has  promised  to  assist  his  ministers  in  a  special 
manner  when  exposed  to  opposition  from  men.  The 
following  general  rules  I  would  suggest  for  consideration. 

Let  opposition  be  met  silently. 

As  long  as  access  is  had  to  the  field  of  labor,  and 
there  are  good  friends,  notice  nothing  said  or  done  — 
especially  if  said  or  done  behind  one's  back.  Go  on  as 
though  there  were  no  opposition. 

Let  it  be  met  forbearinly. 

Be  rather  driven  to  extremities  than  led  to  them.  For- 
bearance gives  one's  own  mind  time  to  settle  down  and 
act  discreetly*  while  it  gives  time  to  the  understanding 
23* 


270  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

and  conscience  of  the  enemy  to  work,  and  both  probably 
will  work  right,  and  the  enemy  will  thus  vanquish  him- 
self and  you  be  saved  the  trouble  of  encountering  him. 
Forbearance,  on  the  whole,  conquers  more  than  open 
res'stance  and  defiance. 

Let  it  be  met  prudently. 

Speak  and  act  so  that  they  will  hare  no  evil  thing  to 
say  of  you.  "  Be  swift  to  hear,  slow  to  speak,  slow  to 
wrath  :  for  the  wrath  of  man  worketh  not  the  righteous- 
ness of  God." 

Let  it  be  met  kindly. 

If  you  know  a  man  is  opposed  to  you  and  to  your 
work,  do  not  treat  him  so  as  to  make  him  see  that  you 
know  and  feel  it ;  on  the  contrary  treat  him  openly, 
candidly,  and  kindly.  Have  no  qvairels  with  men  be- 
cause they  choose  not  to  agree  with  you  in  your  favorite 
plans  and  principles. 

Should  the  opposition  be  open  and  direct,  and  there  is 
no  possibility  of  avoiding  contact  with  it,  then  let  it  be 
met  openly,  decidedly,  and  with  Christian  temper.  Let 
your  object  be  not  to  overcome  men,  but  their  errors ;  not 
to  exalt  yourself,  but  the  principles  of  the  truth  of  God. 
But  to  conclude  :  settle  it  in  your  mind  that  where  there 
are  one  hundred  cases  which  upon  first  sight  appear  to 
demand  notice,  after  refection  will  prompt  you  to  pass 
over  ninety-nine  in  silence.  "The  beginning  of  strife 
is  as  when  one  letteth  out  water;  therefore  leave  off* 
contention  before  it  be  meddled  with."  —  Prov.  17:  14. 

5.   The  manner  of  speaking-  and  acting-  in  relation  to 
the  Civil  Condition  of  the  Negroes. 

As  ministers  or  missionaries  to  the  Negroes,  in  the 
discharge  of  our  official  duty,  and  in  our  intercourse 


MEAX3    AXD    PLANS.  271 

with  the  Negroes,  we  should  hate  nothing'  to  do  with  .^ 
their  civil  condition.  We  are  appointed  of  God  to  preach 
"the  unsearchable  riches  of  Christ"  to  our  perishing 
fellow-men.  We  aie  to  meditate  upon  the  duties  and 
responsibilities  of  our  office;  and  to  give  ourselves 
"wholly"  to  it.  We  shall,  by  so  doing,  in  the  most 
effectual  manner  subserve  the  interests  of  masters  and 
servants,  for  time  and  eternity.  It  is  too  much  the 
fashion  of  late  years,  for  ministers  (I  speak  not  of  all,)  ^ 
to  consider  themselves,  ex-qfficio,  the  supervisors  of 
human  affairs;  the  conservators  of  the  theological,  the 
civil  and  the  political  interests  of  society,  and  of  course, 
as  possessing  wisdom,  experience,  and  observation  suffi- 
cient "  to  entitle  them  to  be  heard."  Any  subject,  any 
object  of  pursuit,  however,  remotely  touching  upon  the 
religion  or  morals  of  the  people,  is  considered  as  legiti- 
mate "work"  to  which  they  may  conscienciously  devote 
all  the  powers  which  God  has  given  them.  The  evil  is 
increased  by  many  who  depart  out  of  country  places  and 
villages,  to  sojourn  where  they  may  find  a  place,  (in 
large  cities  if  possible.)  Some  society  or  newspaper,  the 
organ  of  some  reform  party,  offers  the  Levite  "  ten 
shekels  of  silver  by  the  year,  and  a  suit  of  apparel  and 
his  victuals,"  and  he  is  content  to  dwell  there,  and  be  a 
priest  unto  them. 

The  common  reply  is  that  it  is  an  age  of  free  inquiry 
and  of  discussion  and  of  onward  movement, and  ministers 
above  all  others  are  bound  to  speak  and  "  to  give  direc- 
tion to  the  public  sentiment;"  nor  can  they  do  their 
duty  unless  they  "come  out  and  give  support  to  right 
principles,  and  decidedly  condemn  institutions  and 
practices  in  society  which  they  know  to  be  wrong,"  and 


272  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

much  of  the  same  import.  Thu3  societies  and  parties 
have  already  decided  what  is  right  and  wrong,  and  what 
it  is  the  duty  of  ministers  to  do  and  not  to  do,  and  so 
their  right  of  private  judgment  and  of  independent 
action  is  taken  quite  away,  and  they  become  mere  foot- 
balls to  be  strnck  in  any  direction  at  the  will  of  those 
who  have  the  privilege  of  playing  upon  them.  The 
people  have  a  great  horror  of  being  priest-ridden ;  I 
think  the  priests  ought  to  have  an  equal  horror  of  being 
people -ridden. 

It  is  much  easier  for  men  to  become  public  lecturers, 
or  newspaper  editors,  and  society  agents,  and  pulpit 
declaimers  against  the  sins  of  their  neighbors,  and 
against  great  evils,  as  they  call  them,  in  society,  and  be 
overwhelmed  at  their  own  responsibility  for  their  exist- 
ence, than  to  traverse  obscure  lanes  and  enter  wretched 
and  abandoned  houses,  or  expose  themselves  to  midnight 
airs  and  summer  suns  in  unhealthy  climatts,  to  relieve 
the  veiy  people  for  whom  they  have  so  great  a  love,  and 
for  whom  they  feel  so  deep  a  sympathy,  of  some  of 
their  temporal  sufferings,  and  to  convey  to  them  in  their 
ignorance  and  spiritual  ruin  the  glad  tidings  of  salvation. 
To  their  own  master  they  stand  or  fall. 

On  the  civil  condition  of  the  Negroes,  I  here  take 
occasion  to  say,  that  the  Southern  people  are  a  far  more 
reflecting  and;  discerning  people  than  is  imagined  by 
some.  They  are  great  lovers  of  their  country  and  of 
the  Union.  No  people  understand  their  political  rights 
better  or  have  a  more  sacred  regaid  to  the  happy  con- 
stitution under  which  we  live  ;  and  no  people  are  more 
independent,  decided  and  fearless  in  maintaining  both 
the  one  and  the  other.  The  degree  of  general  intelli- 
gence among  the  middling  and  higher  classes  of  society 


MEANS    AND    PLANS.  273 

is  not  surpassed  by  the  same  classes  of  society  in  any 
part  of  the  Union  ;  and  they  are  disposed  to  live  on 
terms  of  perfect  amity  with  their  fellow  citizens  from 
every  section  of  our  great  country.  They  expect  to 
find  the  citizens  of  the  free  States,  at  home  and  when 
they  come  South,  entertaining  views  different  from  their 
own.  They  would  not  take  away  the  right  of  private 
judgment  and  opinion.  They  accord  to  otheis  what 
they  demand  for  themselves.  But  having  had  the  insti- 
tution of  slavery  entailed  upon  them,  and  its  existence 
recognized,  and  its  perfect  control  and  management 
secured  to  them  under  the  Constitution,  (hey  claim 
exemption  from  the  dictation  and  interference  of  people 
no  way  responsible  for,  nor  affected  by,  the  institution  ; 
and  the  right  to  regulate  it  in  such  a  manner  as  in  their 
best  judgment  shall  promote  the  best  good  of  all  con- 
cerned therein  —  the  very  right  which  has  already  been 
exercised  by  eight  of  the  original  "  thirteen  Slates," 
without  any  interference  at  all  on  the  part  of  the  re- 
maining States.  Hence,  occupying  this  ground,  they 
make  no  objection  to  merchants,  lawyers,  physicians, 
divines,  teachers  or  mechanics,  coming  and  settling 
among  them  from  any  part  of  the  world.  They  arc 
entitled  to  their  own  opinions,  but  they  are  neither  to 
be  expressed  nor  propagated  so  as  to  produce  disturb- 
ance in  society. 

6.   The  best  form  of  Church  Organization  for    the 
Negroes. 

In  the  free  States  it  is  judged  most  advisable  both  by 
whites  and  blacks,  that  the  latter  should  have  their  own 
houses  of  public  worship  and  church  organizations 
independent  of  the  former 


274  RELIGIOUS  INSTRUCTION  OP  THE  NEGROES. 

*  But  in  the  slave  States  it  is  net  advisable  to  separate 
the  blacks  from  the  whites.  It  is  best  that  both  classes 
worship  in  the  same  building  ;  that  they  be  incorporated 
in  the  same  church,  under  the  same  pastor,  having  ac- 
cess to  the  same  ordinances,  baptism  and  the  Lord's 
supper,  and  at  the  same  time  ;  and  that  they  be  subject 
to  the  same  care  and  discipline;  the  two  classes  forming 
one  pastoral  charge,  one  church,  one  congregation. 

Should  circumstances  beyond  control  require  the 
Negroes  to  meet  in  a  separate  building  and  have  sepa- 
rate preaching,  yet  they  should  be  considered  part  and 
parcel  of  the  white  church.  Members  should  be  ad- 
mitted and  excommunicated.and  ordinances  administered 
in  the  presence  of  the  united  congregations. 

This  mingling  of  the  two  classes  in  churches  creates 
a  greater  bond  of  union  between  them,  and  kinder  feel- 
ings; tends  to  increase  subordination  ;  and  promotes  in 
a  higher  degree  the  improvement  of  the  Negroes,  in 
piety  and  morality.  The  reverse  is,  in  the  general,  true 
of  independent  church  organizations  of  the  Negroes, 
in  the  slave  States. 

The  appointment  of  colored  preachers  and  watchmen 
(the  latter  acting  as  a  kind  of  elders,)  by  the  white 
churches,  and  under  their  particular  supervision,  in 
many  districts  of  country  has  been  attended  with  happy 
effects,  and  such  auxiliaries  properly  managed  may  be 
of  great  advantage. 

Such  are  the  means  and  plans  for  promoting  and  se- 
curing the  religious  inslrucfion  of  the  Negroes,  in  the 
United  States,  and  of  those  in  the  Southern  Slates  in 
particular,  which  experience  and  observat'on  have  sug- 
gested to  my  own  mind.  And  having  brought  this  part 
of  the  subject  to  a  close,  I  have  reached,  in  the  good 
providence  of  God,  the  end  of  my  undertaking. 


MEANS    AND    PLANS.  275 


CONCLUSION. 


After  saying  so  much  on  the  Religious  Instruction  of 
the  Negroes,  I  feel  that  the  conclusion  need  not  be  ex- 
tended. 

I  would  respectfully  and  earnestly  commend  the  sub- 
ject to  the  serious  consideration  of  Masters. 

You  are  commanded  of  God  "  to  give  unto  your  ser- 
vants that  which  is  just  and  equal ;  knowing  that  ye  also 
have  a  master  in  heaven  —  neither  is  there  respect  of 
persons  with  him."  The  religious  instruction  of  your 
people  will  promote  your  own  interests  for  time  and 
eternity,  and  will  confer  on  them  blessings  infinitely 
valuable,  even  the  redemption  of  the  soul,  which  is 
precious.  Your  responsibilities  in  the  word  and  provi- 
dence of  God  are  very  great.  If  you  neglect  them,  a 
fearful  account  awaits  you  at  the  judgement  seat  of 
Christ !  Contribute,  therefore,  according  to  your  ability, 
of  your  property,  your  influence  and  personal  effoits, 
to  this  good  work  ;  and  do  it  speedily. 

I  would  commend  the  work  also  to  Ministers  of  the 
Gospel. 

Our  Divine  Lord,  "  though  he  was  rich,  yet  for  our 
sakes  he  became  poor,  that  we,  through  his  poverty, 
might  be  made  rich."  He  was  annointed  of  God  "to 
preach  the  Gosptl  to  the  poor,"  and  through  him,  while 
on  eaiih,  "  the  poor  have  the  Gospel  preached  to  them." 
In  this  he  has  left  us  an  example  that  we  should  follow 
his  steps  ;  for  "  the  disciple  must  not  be  above  his  Lord," 
Like  the  Apostles  of  old,  we  should  "be  forward  to 
lemember  the  poor."  It  is  disgrace  and  iniquity  when 
we  forget  them  !  God  is  judge  !  Cn  the  ministers  of 
the  Gospel  the  religious  instruction  of  the  Negroes  in 


276  RELIGIOUS  INSTRUCTION  OF  THE  NEGROES. 

the  United  States  depends,  more  than  upon  all  the  other 
classes  and  professions  of  society  put  together.  It  is 
their  work.  They  are  to  promote  it  —  by  conversation, 
by  preaching,  and  above  all,  by  example,  in  personal 
labors.  They  have  it  in  their  power,  by  their  piety  and 
zeal  and  efforts,  to  advance  and  sustain  this  work,  or  by 
their  impiety  and  lethargy,  and  absolute  inactivity,  to 
retard  and  break  it  down,  throughout  the  length  and 
breadth  of  the  land.  There  has  been  neglect  —  shall  it 
be  said,  a  criminal  neglect?  I  feel  it.  Others  feel  it. 
The  whule  country  sees  it.  Can  there  be  no  refoimation? 
Shall  the  ministers  of  Jesus  Christ  never  be  moved 
with  compassion  on  the  multitudes  who  faint  and  are 
scattered  abroad  as  sheep  having  no  shepherd  ?  Shall 
their  hearts'  desire  and  prayer  to  God  never  be  that  this 
people  may  be  saved?  Shall  they  never  be  attracted 
and  drawn  towards  this  people  by  their  very  spiritual 
destitution  and  miseries,  and  spend  and  be  spent  for  them, 
constrained  by  the  love  of  Christ,  towards  their  own 
souls?  Alas  !  it  is  the  darkest  feature  in  all  this  dark 
scene  that  the  ministers  of  the  Gospel,  taken  as  a  body, 
feel  no  more  and  do  no  more  for  the  salvation  of  the 
Negroes  in  the  United  States!  Let  no  one  suppose 
that  we  wish  the  church  thrown  into  a  state  of  excite- 
ment on  the  subject ;  and  the  good  that  has  been  done, 
and  now  is  doing,  and  the  many  able  and  efficient  minis 
ters  in  this  field  to  be  overlooked  and  buried  in  oblivion. 
Let  no  one  suppose  that  we  wish  this  work  to  be  repre- 
sented and  urged  before  the  country,  as  the  great  work 
to  be  done,  to  which  all  other  works  of  benevolence  are 
to  contribute,  and  in  comparison  with  which  they  are 
nothing  worth.  Let  no  one  suppose  that  we  desire 
ministers  to  form  great  societies  and  distribute  agents 


MEANS   AND   PLANS.  277 

over  the  land,  to  arouse  their  brethren  to  their  duty. 
Far,  very  far  from  any  thing  of  this  kind  are  our  views 
of  propriety  and  our  impressions  of  duty.  On  the 
contrary,  there  are  organizations  and  associations  enough 
in  existence  through  which  every  thing  can  be  done, 
necessary  to  be  done  by  them  in  the  religious  instruction 
of  the  Negroes.  What  is  required  is  that  every  minister 
do  his  own  duty  in  his  own  sphere  of  ministerial  action  ; 
let  him  begin  with  himself  first,  and  then  if  oppoitunity 
offers,  let  him  seek  to  influence  others,  in  some  of  the 
■ways  already  pointed  out. 

I  would  commend  the  work  also  to  the  Members  of 
the  Church  of  Christ. 

You  are  expected  to  be  forward  to  every  good  word 
and  work.  Here  is  an  abundant  opportunity  for  doing 
good  opened  before  you.  Enter  into  it  for  the  improve- 
ment of  your  own  graces,  as  well  as  for  the  salvation  of 
souls.  All  your  zeal  for  missions  may  find  ample  scope 
for  exercise  here.  Be  forward  to  superintend  schools, 
to  take  classes,  to  act  on  committees  of  instruction,  and 
be  not  weary  in  well  doing,  for  in  due  season  you  shall 
reap  if  you  faint  not. 

I  would  commend  the  work  also  to  every  Lover  of  his 
Country. 

The  moral  and  religious  improvement  of  two  millions 
eight  hundred  thousand  persons,  must  be  identified  with 
our  individual  peace  and  happiness,  and  with  our  national 
prosperity  and  honor.  "  Righteousness  exalteth  a  nation, 
but  sin  is  a  reproach  to  any  people. 


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